LIBRA,  it  IT 

OF   TUE 

Theological   Seminary, 

PRINCETON,    N.  J. 
Case, ^mf^CmJr'-'-r- 


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Stielf.   c»^«^  /c?     Gection. 
Book, V«  ci^      No, 


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ANTI  CtUITIE  S 


OF 


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CAREFULLY  COMPILED  FROM  AUTHENTIC  SOURCES, 


s©iii  iSiSBWiam^as© 


FROM  MODERN  TRAVELS. 


BY  WILLIAMTiROWN,  D.D. 

MIXISTEK  OF  ESKDAIZMUIR. 


TO  WHICH  IS  ADDED, 

a  dissertation  on  the  hebrew  language^  from 
Jennings's  Jewish  antiquities. 


IJVTfFO  VOLUMES. 

VOL.  I. 


PHILADELPHIA : 

PUBLISHED  BY  WILLIAM  W.  WOODWARD, 

NO.  52;  south  second  street. 


1823. 


.tC: 


I  .1 


A  GROUND  PLAN  of  the  TEMPLE 


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AT  JERUSALEM  ns  COURT  S    &  c 


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OUT    V.   11     (•   ()  \-mT 


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f'i..irK    I 


A  GROl^T>  PI.A:Noi'Tiik  COi'irf  OF  Jt^llAEL, 

THE  TKMPLK  kc. 


PREFACE. 


Few  subjects  are  more  interesting  to  the  Chris- 
tian scholar  than  the  antiquities  and  customs  of 
the  Jews.  They  gratify  a  laudable  curiosity  con- 
cerning a  people  who  have  long  made  a  conspicu- 
ous figure  in  history,  and  throw  much  light  on  the 
sacred  oracles.  Yet  the  information  to  be  ob- 
tained has  hitherto  been  confined,  in  a  great  mea- 
sure, to  a  few ;  for  the  volumes  which  treat  of 
them  are  either  written  in  a  language  not  gene- 
rally understood ;  or  so  large  as  to  be  beyond  the 
ability  of  many  to  purchase ;  or  the  subjects  are  ex- 
plained in  such  a  way,  and  accompanied  with  such 
quotations  from  the  Hebrew  especially,  as  to  ren- 
der the  understanding  of  them  either  difficult  or 
impossible.  The  design,  therefore,  of  the  follow- 
ing work,  is  to  obviate  this  difficulty  so  far  as  its 
subject  is  concerned ;  and  to  present  the  reader 
with  a  considerable  portion  of  information  in  a 
simple  form,  and  at  a  moderate  expense. 

In  describing  the  tabernacle,  his  chief  au- 
thority was  the  Pentateuch;  but  as  that  led  to 
other  subjects  connected  with  that  singular  struc- 
ture, his  other  authorities  will  be  found  in  their 
proper  places. 

When  treating  of  the  temple,  its  courts  and 
buildings,  there  were  only  four  sources  of  infor- 
mation, viz.  the  accounts  of  the  first  and  second 
temples,  as  given  in  the  books  of  Kings,  Clironi» 


IV  PREFACE. 

cles,  and  Ezra ;  the  account  of  tlie  temple  given 
by  Ezekiel,  and  explained  by  Villalpandus ;  Jo- 
sephus's  description  of  the  same  buildings  ;  and 
the  description  of  the  temple  that  was  built  by 
Herod,  and  existed  in  the  days  of  our  Saviour,  as 
given  m  the  Talmud,  and  those  authors  who  have 
collected  their  information  from  the  I'almudical 
writings.  The  author  has  preferred  the  last  of 
these,  as  the  ground-work  of  this  part  of  his  plan, 
because  it  was  the  most  minute  and  because  all 
the  differences  in  the  other  accounts  of  this  vene- 
rable structure  could  easily  be  noticed  in  the 
course  of  the  descripnon.  Dr.  Lightfoot's  "  Pros- 
pect of  the  Temple,"  therefore,  "  especially  as  it 
stood  in  the  days  of  our  Saviour;"  Bernardus 
Lamy  "  De  tabernaculo  fcederis,  de  sancta  civi- 
tate  Jerusalem,  et  de  Templo  ejus ;"  Ludovicus 
Capellus's  "Templi  Hierosolymitani  dehneationes 
ex  Villalpando,  Josepho,  et  Judseorum  in  Talmude 
descriptione ;"  and  the  treatise  of  Arias  Monta- 
nus,  entitled,  "  Ariel  -,  sive  De  Templi  fabrica  et 
structura,"  are  the  authorities  he  has  followed, 
where  no  other  are  particularly  mentioned.  They 
are  all  compiled  either  at  first  or  second  hand 
from  the  Mishna,  Gemara  and  Maimonides. 

On  the  ministers  and  service  of  the  temple, 
their  feasts  and  fasts,  besides  the  lioly  Scriptures 
and  Josephus,  the  author  has  been  much  indebted 
to  Dr.  Lightfoot's  treatise  on  '•  The  Temple  Ser- 
vice ;"  to  Arias  Montanus's  "  Aaron ;  sive  Sanc- 
torum vestimentorum  et  ornatus  descriptio ;"  to 
the  former  treatise  of  Lamy ;  Calmet's  Dictionary ; 


PREFACE.  V 

Parkliurst's  HebrewLexicon;  Godwin's  Moses  and 
Aaron ;  Owen's  Exercitations  on  the  Hebrews ;  the 
Latin  translation  of  several  treatises  of  Maimoni- 
des,  which  are  mentioned  where  they  are  used ; 
BuxtorfFDe  Synagoga  Judaica ;  and  Basnage's  His- 
tory and  Religion  of  tlie  Jews. 

The  account  of  the  synagogue  and  its  service 
has  been  carefully  collected  from  the  works  of 
Lightfoot,  BuxtorfF,  and  others. 

On  the  laws  of  the  Jews,  the  author  derived 
much  information  from  the  large  and  learned 
work  of  Spencer  "  De  Legibus  Hebrseorum  ritu- 
alibus  ;"  and  on  the  wide  field  of  Jewish  customs, 
climate,  productions,  ^c.  besides  his  own  collec- 
tion of  facts,  which  are  given  to  these  authors  in 
their  proper  places ;  it  would  be  injustice  done  to 
Harmer  and  Parkhurst,  not  to  acknowledge  the 
many  facts  and  illustrations,  with  which  they  have 
enriched  his  volumes,  although  they  have  not 
been  always  distinctly  acknowledged. 

The  ground  plans  of  the  temple  and  its  courts 
have  been  constructed  from  the  descriptions  of 
these  places  with  the  strictest  accuracy ;  and  in 
part  ii.  sect.  13,  it  is  attempted  to  be  shown  (con- 
trary to  what  is  commonly  understood)  that  the 
descriptions  of  Josephus  and  the  Talmud  are  not 
only  not  at  variance,  but  that  they  perfectly  agree. 

Perhaps  it  may  be  thought  by  some  that  the 
Hebrew  words  and  phrases  wliich  appear  in  the 
following  pages  might  have  been  better  omitted ; 
but  those  who  are  conversant  with  the  Hebrew 
language,  and  know  the  uncertainty  of  its  pro- 


Vi  PREFACE. 

nunciation,  will  not  only  pardon  their  insertion, 
but  be  gratified  by  them.  It  gives  a  certainty  and 
satisfaction  to  the  Hebrew  scholar,  which  the 
mere  speUing  them  in  Enghsh  can  never  produce. 

Should  any  take  the  trouble  to  compare  this 
publication  with  Godwin's  Moses  and  Aaron,  and 
Dr.  Jennings's  Jewish  Antiquities,  (the  books 
which  are  usually  consulted,)  they  will  find  the 
line  of  research  widely  different.  For  while  the 
plan  of  Godwin,  which  is  very  systematic  and 
condensed,  did  not  allow  of  that  diversity  of  sub- 
ject and  illustration,  and  Dr.  Jennings,  who  com- 
mented on  a  part  only  of  Godwin's  plan,  profes- 
ses to  despise  Rabbinical  learning ;  the  author  of 
the  present  publication  has  taken  a  wider  range ; 
he  has  accepted,  with  gratitude,  the  labours  of  the 
Talmudical  writers,  in  the  absence  of  more  au- 
thentic information ;  and  has  endeavoured  to 
make  the  discoveries  of  science,  and  the  informa- 
tion of  travellers,  subservient  to  the  elucidation 
of  his  subject. 

It  is  more  than  probable,  that  amidst  such  a 
variety  of  materials,  he  may  have  sometimes  been 
mistaken  as  to  the  use  he  has  made  of  them ;  but 
he  can  honestly  say,  that  no  pains  have  been 
spared  to  ascertain  the  truth,  and  to  render  the 
subject  generally  interesting  to  the  Christian  in- 
quirer. Nay,  he  even  indulges  the  hope,  that  it 
may  be  an  acceptable  present  to  the  posterity  of 
Abraham,  to  whom  the  religion  and  usages  of 
their  fathers  must  ever  be  an  interesting  subject 
of  inquiry. 


\ 


CONTENTS. 


PART  I. 

THE  TABERNACLE  DESCRIBED. 

SECT.  I.  The  Court  of  the  Tabernacle.— lis  length,  breadth,  posit'iot:, 
pillars,  sockets,  and  curtains.  The  altar  of  ^rnt-ofFering-.  The  laver  and 
its  foot  -  -  -  -  -  Page  18 

SECT.  II.  The  Tabernacle. — ^Its  boards ;  their  length,  breadth,  and  number ;  the 
sockets  on  which  they  stood  ;  the  length,  breadth,  and  height  of  the  taberna- 
cle :  difficulty  as  to  its  breadth  examined.  The  plates  of  gold  that  covered 
the  boards;  its  beautiful  undercovering ;  how  put  on  its  upper  covering  of 
goats'  hair  ;  the  way  it  was  put  on ;  the  covering  of  rams'  skins  dyed  red ; 
covering  of  badgers'  skins.  Subdivision  of  the  tabernacle  into  the  holy  and 
most  holy  ;  the  dividing  curtain  with  its  pillars  and  sockets.  The  furniture 
of  the  holy  place,  viz. : — The  altar  of  incense,  table  of  shew  bread,  golden 
candlestick.  Furniture  of  the  most  holy  place,  viz. : — The  ark  with  its 
contents,  the  mercy  seat,  the  cherubim ;  inquiry  into  their  probable  meaning. 
The  place  in  the  court  where  the  tabernacle  stood  ;  time  of  its  erection  ;  its 
consecration ;  gifts  offered  by  the  princes  at  the  dedication  of  the  altar. 
Quantities  of  gold,  silver,  and  brass,  that  were  used  in  the  tabernacle  and 
its  court ;  the  present  value  of  the  whole.  Spiritual  reflections        -  21 

PART  II. 

THE  TEMPLE  DESCRIBED. 

SECT.  I.  The  Mountain  oftlie  Lord's  House. — Its  enclosing  wall,  and  the  sur- 
rounding objects.  Mount  Moriah,  its  situation,  meaning  of  the  name,  dimen- 
sions of  that  part  of  it  which  belonged  to  the  temple,  in  cubits  and  English 
acres :  a  traveller's  account  of  it.  The  wall  that  surrounded  the  Mountain 
of  the  Lord's  House ;  its  height ;  the  gates  in  it,  viz.— Shushan  or  the  King's 
gate,  the  gates  of  Huldah,  As'uppim,  Parbar,  the  gate  Coponius,  the  gate 
.  Tedi:  the  origin  of  theirnames;  their  size  and  situation ;  the  number  of  por- 
ters stationed  at  each.  The  tower  Antonia,  its  situation,  size,  and  use.  The 
principal  objects  that  were  seen  from  each  of  these  gates,  viz. : — The  valley 
and  brook  Kidron,  Mount  of  Olives,  (a  Sabbath  day's  journey  ascertained,) 
Bethany,  the  valley  of  Tophet,  its  execrable  worship,  Bethphage,  Gethsemane, 
the  city  of  Jerusalem,  pool  of  Siloam  or  Bethesda,  the  Potter's  Field,  Millo. 
The  king's  gardens,  Mount  Zion,  the  royal  buildings,  the  causeway  from 


Vlll  CONTENTS. 

Zion  to  the  temple,  Calvary,  the  holy  sepulchre,  the  rock  that  was  rent,  Ab- 
salom's pillar : — a  particular  description  of  all  these  -  -  46 
SECT.  II.  The  Court  of  the  Gentiles. — The  chambers  at  the  gates,  and  their 
uses ;  sheepfolds  at  the  east  gate  ;  chests  for  the  half  shekel  at  the  east  gate ; 
manner  of  collecting  and  disposing  of  it.     The  size   of  the  Court;  the 
beautiful  pavement;  the  cloisters  or  piazzas  round  about;  their  grandeur. 
The  royal  porch.    Solomon's  Porch.            -                    -            -  70 
SECT.  III.  Tlie  Hil,  or  Sacred  Fence. — ^Its  width ;  the  wall  that  divided  it  from 
the  Court  of  the  Gentiles ;  doors  in  that  wall ;  inscriptions  at  these  doors  ; 
height  of  the  Hil  above  the  Court  of  the  Gentiles  ;  Josephus's  account  of  it ; 
the  different  elevations  between  the  Court  of  the  Gentiles  and  the  threshold 
of  the  porch  of  the  temple                ...                .        Page  81 
SECT.  IV.  The  Court  of  the  Women. — Its  different  names  in  Scripture;  height 
above  tlie  Sacred  Fence ;  its  east  gate,  commonly  called  the  Beautiful  Gate 
of  the  Temple,  and  why  ;  the  height  of  the  wall  between  the  Sacred  Fence 
and  the  Court  of  the  Women ;  the  size  of  the  Court,  its  beautiful  pavement, 
its  other  gates.    The  smaller  squares  in  each  corner  of  the  Court,  their 
dimensions  and  uses  ;  the  Nazarites'  chamber,  account  of  Nazaritism ;  the 
wood  chamber  and  persons  employed  in  it ;  times  of  the  year  when  the  wood 
was  brought  to  the  Temple ;  way  it  was  disposed  of  afterwards ;  the  lepers' 
chamber,  and  manner  of  their  purification  ;  the  oil  chamber,  the  cloisters,  or 
piazzas  round  the  Court ;  the  treasury  chest,  their  number,  uses,  and  places ; 
the  widow's  mite  explained ;  the  Pharisee  and  publican.    Several  other  par- 
ticulars.         ..-...--  82 
SECT.  V.    The  Court  of  Israel. — Height  of  the  wall  between  it  and  the  Court 
of  the  Women;  relative  heights  of  the  two  courts;  steps  which  led  from  the 
one  into  the  other ;  for  what  they  were  remarkable ;  Psalms  of  Degrees  ex- 
plained ;  chamber  under  them  for  the  musical  instruments.    The  gate  Nica- 
nor;  its  height,  beauty,  the  names  it  has  in  Scripture;  various  things  ap- 
pointed to  be  done  in  it  (the  three  remarkable  things  that  happened  forty 
years  before  the  destruction  of  Jerusalem.)    Size  of  the  Court  of  Israel.  Ob- 
jects on  the  east  side  of  it :— a  room  for  the  Council  of  Twenty -three.    The 
place  where  Solomon's  brazen  scaffold  stood ;  the  king's  pillar ;  the  Levites' 
ward ;  the  chamber  of  Phineas ;  pastry-man's  chamber ;  the  place  where  the 
stationary  men  stood.   Objects  on  the  south  side  : — the  chamber  of  lots ;  Ge- 
zith,  where  the  Sanhedrin  sat ;  their  number,  qualifications  for  office,  manner 
of  sitting,  hours  of  attendance,  causes  t'hat  came  before  them,  punishments 
they  inflicted.    The  names  of  their  presidents,  and  places  to  which  they  re- 
moved on  leaving  Gezith.    The  draw-well  chamber;  the  Water  gate;  the 
chamber  of  incense ;  receipt  for  making  and  using  it ;  the  room  where  the 
high  priest  fii-st  bathed  on  the  day  of  expiation ;  the  wood  room ;  Peredrin, 
or  the  vestry  of  the  temple;  the  Levites'  ward;  the  Gate  of  Firstlings;  ano- 
ther Levites'  wai-d;  the  Gate  of  Kindling;  the  common-hall  of  the  Levites 
while  on  guard ;  the  distance  of  the  gates  on  this  side  of  the  Court  from 
each  other.  Objects  on  the  ^vest  side ;  none.  Objects  on  the  north  side.-— the 


CONTENTS.  IX 

relative  situation  of  the  gates.  Bithmuked,  containing  the  chamber  for  the 
lambs  used  in  the  daily  sacrifice;  a  bathing  room  for  the  priests;  the  com- 
mon-hall for  the  priests  on  guard ;  the  chamber  where  the  shew  bread  was 
prepared,  and  the  place  where  the  Maccabees  deposited  tlie  stones  of  the 
altar  that  was  polluted  by  Antiochus.  The  gate  Muked;  the  treasure  cham- 
ber  for  the  poll-tax ;  another  Levites'  ward ;  chamber  for  the  money  that 
was  devoted  to  repair  the  temple ;  the  gate  Corban,  or  of  the  Women ;  the  , 
salt  chamber;  chamber  for  the  hides;  chamber  for  washing  the  entrails ;  the 
other  chamber  where  the  high  priest  bathed  on  the  day  of  expiation ;  the 
Gate  of  Sparkling,  or  of  Song;  Levites'  and  priests'  wards;  the  chamber  of 
stone  vessels  -  -  .----9v> 

SECT.  VI.  The  Court  of  the  Priests. — Its  situation,  dimensions,  and  height 
above  the  Court  of  Israel.  The  portion  of  it  appointed  for  the  musicians  and 
unofficiating  priests.  The  times  when  the  Israelites  might  enter  the  Court  of 
the  Priests,  with  the  manner  of  their  entry  and  return.  The  brazen  altar; 
its  size  under  the  tabernacle ;  first  and  second  temples,  and  the  temple  by 
Herod ;  its  position  and  figure,  the  manner  of  sprinkling  the  blood ;  times 
when  washed.  The  Cebesh,  or  ascent  to  the  altar ;  its  form  and  dimensions. 
The  use  of  the  red  line  round  the  altar.  The  sanctity  of  the  altar— why 
steps  were  forbidden ;  the  altars  of  earth— why  groves  and  pillars  were 
forbidden.  Objects  on  the  north  side  of  the  altar : — This  side  accounted 
the  most  holy;  the  place  of  rings;  the  tables,  pillars,  and  hooks:  the 
Molten  Sea ;  difficulties  as  to  its  capacity  considered.  Objects  on  the  sojith 
side  of  the  altar: — The  silver  and  marble  tables  ;  the  station  of  the  priests 
who  blew  the  silver  trumpets ;  more  rings,  tables,  and  hooks.  The  kinds  of 
sacrifices  that  were  killed  on  the  south  side  of  the  altar.  Space  between 
the  altar  and  the  porch ;  things  for  which  it  was  remarkable.  The  Me- 
grupitha,  or  bell,  supposed  to  be  a  gurry  or  gong:  an  account  of  both  these. 
The  laver ;  one  only  during  the  tabernacle;  ten  in  Solomon's  temple,  and  one 
only  in  the  second  temple  ;  how  filled  ;  method  of  washing  at  it        -        114 

SECT.  VII.  The  Temple  of  Solomon. — Its  dimensions  ;  side-chambers ;  appear- 
ance in  perspective ;  the  number  of  hands  employed;  its  time  in  building;  its 
continuance ;  the  quantity  of  precious  metals  used  in  it ;  their  value  in  ster- 
ling  money  -  -  ....  -        142 

SECT.  VIII.  The  Temple  after  the  Captivity.— When  begun;  its  dimensions 
different  from  that  of  Solomon ;  the  obstructions  it  met  with ;  the  time  when 
finished ;  its  continuance  -  .  -  -  -  150 

SECT.  IX.  Origin  and  external  Appearance  of  the  Temple  by  Herod. — Reason  of 
Herod's  proposal;  the  artificers  employed ;  lis  length  in  building;  dimen- 
sions  larger  than  the  former;  beauty  of  the  workmanship;  its  appearance  in 
front,  and  at  the  sides.  Inquiry  into  the  composition  that  formed  the  root": 
terraces  in  Barbary  and  India.         -        -        -        -        -        -        -        151 

SECT.  X.  Tlie  Porch  of  the  Temple.— The  steps  that  led  up  to  it :  the  height 
of  the  threshold  above  each  of  the  inferior  Courts.  The  length,  breadth, 
and  height  of  the  Porch.  The  door  of  the  Porch— its  size,  and  the  ornaments 

Vol.  I.  B 


X  CONTENTS, 

around  it ;  the  thickness  of  the  wall ;  the  vestibule  of  the  Porch ;  the  marble 
and  golden  tables  ;  the  golden  vine  and  candlestick ;  the  two  pillitrs,  Jachin 
and  Boaz  :  inquiry  into  their  appearance  and  probable  use.  The  apavtnients 
on  either  side  of  the  vestibule.  The  chambers  of  the  butchering  instru. 
ments ;  and  the  apartment  above  the  door,  where  the  crowns  of  the  con- 
quered kings  were  kept.  -  _  .  _  ,  157 

SECT.  XI.  The  Holy  Place.-^The  thickness  of  the  wall  between  it  and  the 
Porch ;  two  doors  in  the  wall ;  singular  manner  of  opening  and  shutting  them 
daily ;  the  particular  time  when  opened  j  a  remarkable  marble  stone  between 
the  two  doors ;  the  veil  that  hung  between  them ;  total  of  veils  in  the  Temple, 
and  where  hung.  Description  of  the  Holy  Place ;  its  dimensions,  beauty,  and 
richness ;  the  palm  trees,  and  cherubims.  The  windows  of  the  Holy  Place; 
its  furniture — viz.  1st.  The  candlestick,  its  height,  materials,  form,  position, 
and  fate  after  the  destruction  of  Jerusalem.  2nd.  The  table  of  shew  bread ; 
its  size,  situation ;  the  manner  of  making  the  shew  bread,  taking  away  the 
old  and  placing  the  new ;  the  frankincense  and  wine  that  stood  beside  it ;  and 
the  fate  of  the  table  after  the  destruction  of  Jerusalem.  3d.  The  golden  altar, 
its  size,  materials,  situation  .......        170 

SECT.  XII.  The  Most  Holy  Place.-^The  partition  which  divided  the  Holy 
from  the  Most  Holy  Place  :  the  veils,  their  materials,  colour,  great  strength, 
yet  rent  at  Christ's  crucifixion ;— reflections  on  that  event.  Dimensions  of 
the  Most  Holy  Place  during  the  tabernacle,  first  and  second  Temples,  and 
Temple  by  Herod.  Its  exceeding  beauty  and  richness  ;  had  no  windows,  and 
why.  Its  furniture : — 1st.  The  ark,  with  the  mercy-seat ;  their  size,  what 
made  of:  tables  of  the  law:  golden  pot  of  manna,  and  Aaron's  rod  that 
budded.    2dly.  The  cherubim  of  glory:  a  description  of  them.  184 

SECT.  XIII.  Buildings  attached  to  the  Temple. — The  fifteen  chambers  on  the 
north  side ;  the  fifteen  on  the  south  side ;  the  eight  at  the  west  end ;  their  size 
and  uses.  The  gallery  before  these  chambers ;  the  wall  before  the  gallery ; 
the  large  chamber  over  the  Holy  and  Most  Holy  Places ;  the  veils  that  di- 
vided it;  and  the  stair  that  communicated  from  it  to  the  top  of  the  Temple. 
Josephus's  plan  of  the  Courts  of  the  Temple  shewn  to  be  not  at  variance  with 
the  foregoing  accounts.  The  different  degrees  of  sanctity  attached  to  the 
Temple.  The  punishments  inflicted  on  those  who  violated  it  ^^1,  Death 
by  the  hand  of  Heaven;  2.  Cutting  off;  3.  Whipping;  4.  Rebels, 
beating 191 

PART  III. 

THE  MINISTERS  OF  THE  TEMPLE. 

SECT.  I.  The  High  Prieit. — The  manner  of  installation  under  the  tabernacle 
and  first  Temple.  The  garments  of  office  particularly  described.  Theurim 
and  thummim,  and  beth-kel.  His  dress  on  the  day  of  atonement.  Garments 
under  the  second  Temple.  The  phylacteries  and  anointing  of.  How  in- 
stalled under  the  second  Temple.  His  several  duties ;  duration  in  office ; 
and  certain  things  of  a  civil  nature,  in  which  he  differed  from  other  Israel- 


CONTENTS.  XI 

il-€S.  The  succession  of  high  priests  from  their  first  appointment  till  the 
buUding  of  the  Temple ;  from  thence  till  the  carrying  away  to  Babylon ;  no 
account  of  them  during  the  Captivity ;  the  account  continued,  from  their 
return  till  the  destruction  of  Jerusalem  by  the  Romans.  Average  lives  of  the 
high  priests  during  each  of  these  periods 207 

SECT.  II.  The  Superior  Officers  of  the  Temple.— The  sagan :  kethulikin,  or 
overseers  of  the  treasuries  :  amercelin,  or  overseers  of  the  gates :  the  gezbe- 
rin,  or  deputy  collectors :  the  chief  priests  of  every  course:  the  heads  of  the 
houses  of  their  fathers :  overseers  of  the  times,  doors,  guards,  singers,  cymbal 
music,  lots,  birds,  tickets,  drink-offerings,  sick,  waters,  shew  bread,  incense, 
veils,  and  priests'  garments.  Particular  account  of  the  duties  of  each  of 
these • 245 

SECT.  III.  The  Priests. — Their  courses  during  the  first  Temple  ;  the  way  in 
which  these  were  revived  after  the  Captivity.  The  three  ranks  into  which 
each  course  was  subdivided.  Their  manner  of  attendance  at  the  Temple ; 
the  day  of  the  week  on  which  they  entered  upon,  and  left  off  attendance. 
How  the  ^nofficiating  priests  were  employed  at  home :  the  age  at  which  they 
began  to  serve,  and  were  excused  from  serving.  The  form  of  consecration 
at  different  periods  of  the  Jewish  economy  :  the  dress  they  wore  while  on 
duty  :  how  procured — how  applied  when  old :  their  ordinary  dress  when  at 
home :  their  duties  in  the  Temple  :  their  employment  at  home.  The  general 
utility  of  the  priesthood.  The  manses  and  glebes  of  the  Jewish  clergy.  The 
nine  items  which  composed  their  stipends.  How  the  half  shekel  for  every 
Israelite  was  applied.  The  marriages  and  numbers  of  the  priesthood       251 

SECT.  IV.  The  Levites. — The  reason  why  they  were  chosen ;  nature  of  their 
employment  during  the  Tabernacle.  The  twenty-four  courses  during  the 
Temple ;  three  catalogues  of  these.  Their  employments  while  at  the  Temple, 
threefold.  1st.  As  porters  and  servants  through  the  day.  2nd.  As  guards  along 
with  the  priests  during  the  night.  The  man  of  the  Mountain  of  the  House, 
who  ?  3d.  As  musicians.  The  temple  Music,  either  vocal  or  instrumental. 
The  instrumental  music,  three  kinds.  1st.  Wind  instruments,  as  the  trum- 
pet, flute,  timbrel,  tabret,  and  organ.  2d.  Instruments  with  strings,  as  the 
psaltery  and  harp.  3d.  Those  that  sounded  by  concussion,  as  the  cymbals. 
A  particular  account  of  all  these.  The  maximum  and  minimum  of  the  Tem- 
ple band.  Account  of  the  music  during  divine  service.  The  psalms  sung  on 
the  different  days  of  the  week.  Every  psalm  divided  into  three  parts :  the  24th 
Psalm  given  as  an  example.  The  meaning  of  Selah,  and  the  number  of  times 
it  occurs  in  Scripture.  How  the  Levites  were  employed  at  home.  The  age 
when  they  might  serve,  and  could  retire  from  service ;  the  form  of  their  con- 
seci'ation  ;  their  distinctive  dress.  The  thirty-five  Lcvitical  cities  :  the  Cities 
of  Refuge  described ;  the  other  funds  for  their  support ;  their  numbers     276 

SECT.  v.  The  Stationary  Men  and  JVethinitn. — The  twenty-four  courses  of  the 
former ;  the  reasons  for  their  appointment ;  their  duties  at  the  Temple : 
the  duty  of  that  part  of  the  course  that  staid  at  home.  The  Nethinim— who 
they  were ;  their  employment ;  their  numbers  «  -        31f> 


XU  CONTENTS. 

PART  IV. 

THE  SERVICE  OF  THE  TEMPLE. 

SECT.  I.  The  Vessels  of  Service. — Very  many ;  provided  partly  by  the  public, 
and  partly  by  the  piety  of  individuals ;  some  of  them  mentioned.  The  fate 
of  the  sacred  vessels  after  the  destruction  of  Jerusalem         -         -         320 

SECT.  n.  The  Animal  Sacrifice. — The  kinds  of  animals  used ;  and  vegetable; 
and  minerals.  Burnt-offerings  ;  the  occasion  of  them  ;  way  of  devoting  them  ; 
killing;  sprinkling  the  blood;  salting;  laying  on  the  altar.  Manner  of  offer- 
ing turtle-doves  and  young  pigeons.  Burnt-offerings  prior  to  the  Mosaic 
dispensation.  Sin-offerings ;  the  occasion  of  them;  persons  by  whom  they 
might  be  offered ;  the  whole  congregation  ;  individuals  under  three  supposed 
cases.  Trespass-offerings  ;  how  they  differed  from  sin-offerings ;  commonly 
divided  into  certain  and  doubtful ;  the  doubtful  explained ;  the  five  certain 
cases  specified ;  the  place  where  the  priest's  portion  of  them  was  eaten,  and 
the  time :  the  probable  origin  of  the  Agapse,  or  love-feasts,  among  the  first 
Christians.  Peace-offerings ;  comprehending  thank-offerings,  free-iaill-offer- 
ings,  and  vows.  The  animals  used ;  Jiow  devoted  by  the  offerer,  and  slain  by 
the  priests  ;  the  portion  of  them  that  belonged  to  the  priests,  and  that 
which  was  eaten  by  the  offerer;  the  meat-offering  that  accompanied  them; 
the  additions  made  to  the  law  concerning  them  under  the  second  Temple; 
the  persons  who  could  offer  them        ...-.-  325 

SECT.  III.  Meat  and  Drink-offerings :  Wave  and  Heave-offerings.— Meat-offer- 
ings— Thirteen  kinds  of  them  ;  rules  for  managing  them  :  the  proportion  of 
meat-offerings  for  the  different  kinds  of  sacrifices  under  the  Tabernacle  and 
first  Temple ;  why  honey  forbidden.    The  alterations  introduced  under  the 
second  temple.  The  manner  of  offering  them  in  our  Saviour's  days.  Drink-of- 
ferings— what ;  the  quantity  required  for  the  different  animals  j  the  sacri. 
fices  that  had  both  meat  and  drink-offerings.  The  drink-offering  of  the  daily 
sacrifice  was  the  signal  for  the  music  to  begin.  Heave  and  fVave-offeriiigs — 
their  naturd ;  the  property  of  the  priests.    An  equitable  regulation  about  the 
dead  and  of  spoil  founded  on  them.   Two  questions  answered ;  1st.  How  the 
persons  liable  for  offerings  were  induced  to  pay  them .?   2d,  At  what  time  the 
offerings  which  they  owed  became  due  ?-----        343 
SECT.  IV.  The  Daihj  Service  of  the  Temple.— Manntv  of  conducting  it.     The 
priests  on  duty  prepared  for  the  coming  of  the  president  of  the  lots.     They 
went  with  him  round  the  Coui-t  of  Israel :  got  the  high  priest's  meat-offer, 
ing :  retired  to  the  chamber  of  lots :  cast  the  first  lot  for  him  who  should 
begin  to  remove  the  ashes  from  the  altar :  returned  to  the  chamber  of  lots  to 
cast  for  thirteen  different  pieces  of  service :  sent  for  the  lamb  for  the  morning 
sacrifice  :  opened  the  seven  doors  of  the  Court  of  Israel :  trumpets  sounded 
to  collect  the  musicians  and  stationary  men :  lamb  killed :  lamps  of  the  golden 
candlestick  trimmed :  ashes  on  the  altar  of  incense  removed :  retired  to  the 
chamber  of  lots  to  pray,  repeat  the  commandments  and  phylacteries  :  cast 
lets  a  third  time  for  offering  incense  on  the  golden  altar,  and  laying  the  morn- 


CONTENTS.  Xlii 

ing  sacrifice  on  the  altar  i  the  way  in  which  these  were  done.  Four  of  the 
prayers  which  the  people  uttered  while  the  incense  was  burning.  The  priest 
who  offered  the  incense,  and  his  three  associates  bless  the  people  from  the 
steps  of  the  poi-ch.  The  meat-offering  of  the  daily  sacrifice,  and  the  sacrifice 
of  the  high  priest  presented :  the  drink-offering  poured  out :  the  morning 
service  concluded  by  the  musicians  singing  the  psalm  for  the  day.  The  em- 
ployment of  the  priests  during  the  middle  of  the  day.  The  manner  of  conduct- 
ing the  evening  service.  Four  reflections — 1.  The  regularity  and  order  with 
which  every  thing  was  conducted.  2.  The  many  circumstances  which  tended 
to  give  solemnity  to  the  service.  3.  The  light  which  it  throws  on  the  history 
of  Zacharias  in  Luke  i.  9,  &c.  4.  The  tendency  it  had  to  lead  men  to  Christ. 
The  standing  regulations  of  the  Sanhedrin  to  preserve  order  and  decency ; 
and  their  similarity  to  the  instructions  which  Christ  gave  his  disciples  in 
Matt,  X.  9, 10  -  -  -  -  -  353 

SECT.  v.  Occasional  Duties  of  the  Priesthood, — 1.  The  method  of  burning  the 
red  heifer,  and  using  its  ashes ;  ceremonies  used  in  our  Saviour's  days :  their 
great  care  about  the  person  who  burnt,  and  the  person  who  purified :  the 
number  of  red  heifers  slam  from  the  time  of  Moses,  till  the  destruction  of  Je- 
rusalem. The  probable  reason  of  their  appointment. — 2.  The  mode  of  admi- 
nistering the  waters  of  jealousy ;  much  burdened  with  traditions      -      -     373 

PART  V. 

THE  THREE  GREAT  FESTIVALS. 
SECT.  I.  The  Passover — Fixed  by  the  appearance  of  the  new  moon  in  March  ; 
the  way  the  Sanhedrin  took  to  know  this ;  the  times  when  the  couriers  went 
through  the  land;  all  the  males  bound  to  appear,  with  a  few  exceptions  ;  the 
fifteen  days  of  preparation ;  three  reasons  assigned  as  the  origin  of  the  passover ; 
manner  of  observing  it  under  the  'I'abernacle  and  first  Temple ;  lessons  it 
taught  the  spiritual-minded  Jews.  Themanner  of  observing  ilinour  Saviour's 
days ;  the  choice  of  tlie  lambs ;  searching  for  leaven ;  the  evening  sacrifice, 
when  killed  to  make  room  for  the  passover ;  the  paschal  societies,  and  regula- 
tions of  the  Sanhedrin  concerning ;  hour  at  which  they  brought  the  lambs  to 
the  Temple  to  be  killed ;  the  three  companies  they  formed ;  their  manner  of 
killing  them  ;  the  part  of  the  lesser  Hallel  that  was  sung  ;  manner  of  singing 
it ;  the  eighteen  days  of  the  year  on  which  it  was  sung.  Probable  number  of 
paschal  lambs  ;  the  number  of  blasts  of  the  silver  trumpets  during  the  kill- 
ing of  them  ;  the  Court  of  the  Priests  washed  when  done ;  regulations  when 
the  passover  happened  to  fall  on  the  sabbath.  The  paschal  lambs  how  roast- 
ed ;  when  and  how  eaten.  The  first  cup  of  wine  and  water;  prayer  over  it ; 
size  of  the  cup ;  the  first  washing  of  hands  ;  manner  of  doing  it ;  form  of 
prayer  during  the  operation.  The  five  dishes  that  were  brought  to  the  table ; 
the  bitter  herbs  and  sauce  tasted ;  the  dishes  removed,  and  why ;  the  dishes 
brought  back,  with  the  prayers  on  their  return.  The  second  cup  of  wine  and 
water,  and  second  washing  of  hands  ;  the  unleavened  bread  and  bitter  herbs 
dipped  in  the  sauce  and  eaten  ;  the  prayer  pronounced  on  the  occasion ;  the 
meat  and  peace-offerings  eaten,  with  the  prayer  before.  The  paschal  lamb 
eaten,  with  the  prayer  before  it.  The  Apicumen,  or  last  piece.  The  third 
washing  of  hands,  and  third  cup  of  wine  and  water.  The  fourth  cup,  and  the 


XIV  CONTENTS. 

rest  of  the  Hallel.  The  president's  concluding  prayer.  A  fifth  cup  sometimes 
taken  but  seldom.  Then  the  great  Hallel  sung ;  what  it  consisted  of.  Pass- 
over of  the  second  month  described.  Paschal  feast  lasted  eight  days ;  the 
first  seen  already.  The  duties  of  the  second  day,  or  first  of  the  passover 
week.  On  that  day  Christ  was  crucified ;  the  circumstances  attending  that 
event  considered.  The  duties  of  the  second  day  of  the  passover  week ;  manner 
of  cutting  down  and  presenting  the  first-fruits  of  the  barley  harvest ;  Christ 
lay  in  the  grave  the  whole  of  this  day.  Duties  of  the  third  day  of  the  pass- 
over  week :  on  this  day  Christ  rose.  The  duties  of  the  remaining  days.  The 
way  in  which  the  modem  Jews  observe  the  passover  -        -  382 

SECT.  II.  The  Feast  of  Pentecost. — Divine  ordinance  concerning;  way  of 
counting  the  weeks ;  time  of  the  year  it  fell  to  be  observed :  the  eight  duties 
on  the  day  of  Pentecost:  the  impressive  manner  in  which  the  tribes  went  to 
Jerusalem,  Reasons  for  the  appointing  of  PentecOst.  This  feast  the  time  when 
the  Spirit  descended  on  the  apostles  :  the  time  of  the  day,  and  the  day  of  the 
week  Inquired  into.  Way  in  which  the  modern  Jews  observe  Pentecost    429 

SECT.  III.  The  Feast  of  Tabernacles. — Reasons  of  its  appointment  threefold  : 
the  time  of  the  year  when  kept ;  way  it  was  observed  during  the  Taberna- 
cle ;  first  and  second  Temples ;  in  .the  days  of  our  Saviour.  The  lulebs 
and  pomecitrons  which  they  carried  in  their  hands.  Routine  of  service 
during  the  first  day.  The  ceremony  of  fetching  tlie  water  from  the  Pool  of 
Siloam ;  singing  the  Hallel ;  the  peculiar  sacrifices  for  that  day  ;  way  in 
which  the  courses  divided  the  work  among  them ;  their  encircling  the  altar ; 
attendance  on  the  divinity  schools  in  the  afternoon ;  manner  of  teaching, 
and  subjects  taught;  the  evening  sacrifice;  the  nightly  rejoicing;  the 
fifteen  Psalms  of  Degrees  that  were  sung;  the  persons  who  danced;  and 
manner  in  which  the  assembly  was  dismissed :  reasons  assigned  for  this 
singular  rejoicing;  manner  of  disposing  of  their  lulebs  when  parting.  The 
routine  of  the  second  day ;  third ;  fourth  ;  fifth ;  sixth  ;  seventh,  when  they 
encompassed  the  altar  seven  times  ;  eighth,  when  the  solemnity  closed.  The 
way  in  which  they  were  lodged  and  supported  while  at  Jerusalem.  The  won- 
derful promise  of  divine  protection  while  attending  the  three  yearly  festivals. 
The  three  great  festivals  honoured  with  three  remarkable  events  446 

PART  VI. 

ON  THE  OTHER  FEASTS  AND  FASTS  OF  THE  JEWS. 

SECT.  I.  JVerv-Moons. — Feast  of  Trumpets.— The  appointed  offerings  at  the 
Feast  of  New-Moons ;  reason  of  its  institution ;  way  in  which  the  modern 
Jews  observe  it.  Feast  of  trumpets ;  time  of  its  observance ;  peculiar  sacri- 
fices; additions  made  under  the  second  Temple;  way  the  modern  Jews  ob- 
serve the  new  year.  The  three  Books  of  Fate  that  are  then  supposed  to  be 
opened ■..---     471 

SECT.  II.  Fast  of  annual  Expiation. — Reason  of  its  appointment ;  day  when 
observed  ;  the  previous  training  of  the  high  priest  for  seven  days ;  care  of 
the  Pharisees  to  prevent  innovation,  and  to  keep  him  awake  the  night  before. 
The  ten  washings  and  five  bathings  of  the  high  priest;  the  preparatory  sa- 
crifices; those  for  himself  and  the  priests ;  the  casting  of  the  lots  for  the 


CONTENTS.  XV 

scape  goat ;  the  sacrifices  for  the  people ;  his  four  entrances  into  the  holy  of 
.  holies ;  his  sanctifying  the  holy  place  ;ithe  court  of  the  priests  and  the  altar. 
The  scape  goat  sent  into  the  wilderness  ;  sections  of  the  law  that  were  read 
by  the  high  priest  in  the  court  of  the  wonnen ;  burnt  offerings  appointed  for 
the  Israelites ;  way  in  which  the  modern  Jews  observe  this  fast.  Practical 
reflections  -  -  -  .  .  .  477 

SECT.  III.  The  Sabbath. — Its  original  observance.  The  manner  of  doing  it  in 
the  days  of  our  Saviour.  The  length  of  a  Sabbath  day's  journey.  The  Sab- 
batical calender  for  the  Jews  at  Amsterdam       -        -        -        -        -      496 

SECT.  IV.  The  Sabbatical  Year. — The  six  regulations  concerning  it;  these 
both  singular  and  charitable.  The  king's  reading  of  the  law  described,  with 
the  seven  prayers  then  offered  up.  The  neglect  of  the  sabbatical  year  ascribed 
as  one  cause  of  the  seventy  years'  captivity  :  the  probable  time  when  it  ceased 
to  be  observed.  Two  questions  solved  ;  viz.  In  what  year,  after  the  Israelites 
entered  Canaan,  it  began  to  be  be  observed .''  And,  at  what  season  of  the 
year  they  began  to  count  ?— The  Sabbatical  year  again  observed  after  the 
captivity        -  '      -  .  -  ^  .  500 

SECT.  V.  The  Year  of  Jubilee. — On  what  year  and  day  of  the  month  it  was  ob- 
served ;  the  divine  blessing  promised  on  the  preceding  harvest.  The  six  things 
for  which  it  was  remarkable.  Inquiry  whether  the  year  of  Christ's  birth  or 
death  was  in  the  year  of  jubilee.  Some  recent  information  concerning  some 
of  the  jubilee  trumpets  -- 508 

SECT.  VI.  The  Feast  of  Ptirim  or  Lots. — Its  origin  ;  lasted  three  days ;  way  it 
was  observed  formerly ;  way  it  is  observed  now.  Singular  conduct  of  the 
Jews  while  in  tlie  synagogue  .  .  .  .  513 

SECT.  VII.  The  Feast  of  Dedication. — History  of  its  origin  ;  time  of  the  year 
when  kept;  manner  of  observing  it;  lasted  eight  days;  nightly  illumination; 
alterations  afterwards  arising  from  necessity  ....        517 

SECT.  VIII.  Lesser  Feasts  and  Fasts  of  the  Jews. — Private  and  public  manner 
of  vowing  a  private  fast:  some  forbidden  to  fast  privately;  men  and 
women  fasted  apart  -  -  ...  522 

PART  VII. 

THE  SYNAGOGUE, 
SECT.  I.  TVte  Synagogue. — The  other  modes  of  instruttion  hinted  at ;  proseu- 
chas  explained;  their  utility;  places  where  situated;  usual  form.     Syna- 
gogues ths  chief  -  ....  .       527 

SECT.  II  Office-bearers  of  the  Synagogue.'— Vlaces  of  erection,  and  form  of  the 
building. — Stated  office-bearers — their  general  duties         -  -  529 

SECV.  III.  The  Service  of  the  Synagogue. — 1.  Their  manner  of  sitting.  2,  The 
public  prayers.  A  translation  of  the  She-menc  Oshie,  or  eighteen  prayers ; 
the  summary;  the  great  stress  laid  on  them.  3.  The  repeating  their  phy- 
lacteries. 4.  The  reading  of  the  law  and  the  prophets;  the  portions  of  both 
that  were  read  throughout  the  year ;  times  when  read ;  manner  of  reading 
and  interpreting.   5.  Preaching  from  them  to  the  people  -  534 


Xvi  CONTENTS. 

SECT.  IV.  Times  of  Meeting. — Days  on  which  the  Synagogue  was  open.  The 
lesson  for  the  week,  how  often  read :  advantage  of  this  to  the  people ;  times 
of  the  day  when  they  met;  rules  for  preserving  decorum.  The  antiquity  of 
Synagogues -        -    550 

PART  VIII. 

JEWISH  IDOLATRY,  SECTS,  AND  PROSELYTES. 

SECT.  I.  Tfie  false  Deities  known  among-  the  Jews— Ahad,  Adrammelech, 
Ammon,  Anamelech,  Ashima,  Ashtaroth,  Baal,  Baalim,  Baal-berith,  Baal- 
hazor,  Baal-peor,  Baal  tamar,  Baal-zebub,  Baal-zephon,  Bel,  Bethshemesh, 
the  Brazen  Serpent,  Biththepuh,  Chemosh,  Chiun,  Dagon,  Gad,  the  Gamma- 
dims,  the  Golden  Calt^  the  Golden  Calves,  the  Grove,  the  Hemenim,  the  host 
of  Heaven,  Light  and  darkness,  Malcham,  Meni,  Mepletzeth,  jMerodach,  the 
image  of  stone  or  Mesheith,  Milcom,  Moloch,  the  Moon,  Nebo,  Nehushtan, 
Nergal,  Nibhaz,  Nisroc,  On,  Pi-beseth,  the  Planets,  the  Queen  of  heaven, 
Remphan,  Rimmon,  Shedim,  Semel,  Shen,  Shoirim,  Succoth-benoth,  the  Sun, 
Tartak,  the  Teraphim,  Thammuz 555 

SECT.  II.  T/ie  Places  where  they  were  -worshipped,  and  the  Manner  of  worship- 
ping them. — Behind  their  doors ;  on  "the  roofs  of  their  houses ;  in  the  gates  of 
their  cities  ;  in  gardens ;  high  places ;  groves.  The  houses  of  their  gods ; 
their  altars :  of  exquisite  workmanship ;  generally  high.  Reasons  why  their 
altars  were  high;  why  they  worshipped  in  high  places.  Why  high  places 
were  forbidden  by  Moses ;  and  yet  tolerated  under  the  first  temple. — Idols 
worshipped  by  adorning  them ;  kissing  the  hand ;  dancing  before  them ; 
crying  aloud ;  cutting  themselves ;  feasting  and  obscenity  -        -      593 

SECT.  III.  The  various  JTinds  of  Divination. — By  the  cup;  by  magic;  applying 
to  wise  men ;  sorcery,  male  and  female ;  the  flight  of  birds  ;  motions  of  ser- 
pents ;  observing  the  clouds ;  consulting  Aub ;  palmistry ;  divination;  charm- 
ing; necromancy;  consulting  those  who  peeped  and  muttered;  conjuration ; 
star-gazing ;  applying  to  monthly  prognosticators,  and  dreamers ;  rhabdo- 
mancy ;  consulting  teraphim  ;  and  soothsayers         ....        600 

SECT.  IV.  Jewish  Sects,  and  lesser  Distinctions,  in  our  Saviour^a  Days.— En- 
mity between  Jews  and  Samaritans  accounted  for.  Sadducees,  their  origin 
and  tenets :  Pharisees,  their  origin  and  tenets;  this  sect  the  most  numerous 
and  popular.— The  Essenes,  practical  and  contemplative.  The  Herodians.— 
Chief  priests ;  Scribes,  their  office,  and  how  our  Lord's  teaching  differed 
from  theirs. — The  elders,  lawyers,  and  publicans  -  -  611 

SECT.  V.  Jewish  Proselytes. — 1st.  Slaves  embracing  Judaism  without  obtain- 
ing their  liberty.  2nd.  Proselytes  of  the  gate :  the  seven  precepts  of  Noah ; 
their  conformity  to  the  apostolic  rescript  in  Acts  xv.20,  29.  3d.  Proselytes 
of  righteousness  ;  their  privileges;  how  initiated;  their  instruction,  circum- 
cision, and  baptism.  Children  of  these  proselytes  entitled  to  their  privileges. 
Proselytes  of  righteousness  on  their  admission  offered  a  sacrifice,  and 
changed  their  name.  The  Jews  divide  the  history  of  Proselytism  into  six  pe- 
riods ;  these  mentioned         - 624 


as3^ia©iDii®^a©sS( 


There  has  always  been,  in  every  age,  some  fa- 
mily or  nation  which  has  been  the  repository  of 
religion  for  the  time ;  but  the  most  remarkable 
instance  with  which  we  are  acquainted,  is  that  of 
the  family  of  Abraham.  They  were  evidently  un- 
der a  particular  providence,  and  highly  distin- 
guished by  the  Divine  Being ;  for,  besides  the  mi- 
racles which  were  wrought  in  their  behalf,  "  to 
them,"  as  the  apostle  speaks,  "pertained  the 
adoption,  and  the  glory,  and  the  covenants,  and 
the  giving  of  the  law,  and  the  service  of  God,  and 
the  promises ;  and  of  them,  as  concerning  the 
flesh,  Christ  came."*  Thus  were  they  a  lamp, 
set  up  by  Jehovah,  to  enlighten  mankind ;  in  or- 
der that,  from  Judea,  as  from  a  centre,  his  know- 
ledge and  his  fear  might  extend  through  the  earth. 
Small,  indeed,  was  that  spot  which  the  Jews  in- 
habited, but  it  was  admirably  situated  for  the  in- 
tentions of  Providence.  It  was  in  the  neighbour- 
hood of  Egypt  and  Phoenicia,  the  great  trading 
nations :  and  it  touched  upon,  or  had  connection 
witli  Arabia,  Assyria,  and  Persia,  the  key  to  the 
whole  of  the  eastern  world.  If  the  classical  scho- 

♦  Rogi,  Is,  4,  5, 


XVlll  INTRODUCTION. 

lar,  therefore,  surveys  with  delight  the  states  of 
Greece  and  the  territory  of  Rome,  as  the  cradle 
of  the  arts,  and  the  places  where  genius  and  va- 
lour shone  with  peculiar  lustre ;  with  much  more 
pleasure  ought  the  mind  of  the  Christian  to  con- 
template Judea  as  the  land  of  revelation,  and  the 
birth-place  of  the  Saviour.  Let  us  employ  our- 
selves, then,  in  considering  the  antiquities  and 
usages  of  these  singular  people :  and  begin  with 
the  tabernacle,  as  the  foundation  of  that  ritual  for 
which  they  were  so  distinguished. 


ANTIQ,UITIES 

OF  THE 

JEWS. 

PART  I. 

THE  TABERNACLE  DESCRIBED. 

J.  HE  court  of  the  congregation,  the  tabernacle,  and  all 
the  vessels  connected  with  it,  having  been  ordered  to  be 
constructed  after  a  Divine  model,  which  was  shewn  to 
Moses  on  the  Mount  f  the  Lord  commanded  him  to  in- 
form the  Israelites  that  they  were  at  liberty  to  give  what- 
ever was  needed  for  that  important  work  ;^  and  accord- 
ingly we  are  told,^  that  multitudes,  both  of  men  and 
women,  were  so  anxious  to  contribute,  that  Moses  was 
obliged  to  restrain  their  liberality.  But  when  God  in- 
tends a  work,  he  also  provides  persons  qualified  to  exe- 
cute it :  hence  Bezaleel,  the  son  of  Uri,  of  the  tribe  of 
Judah,  and  Aholiab,  the  son  of  Ahisamach,  of  the  tribe- 
of  Dan,  are  mentioned  as  having  been  eminently  skilled 
to  devise  cunning  work,  and  works  in  gold,  in  silver,  and 
in  brass ;  in  cutting  stones  to  set  them,  carving  of  wood, 
weaving  and  embroidery ;  and  as  well  qualified  to  teach 
and  superintend  others  in  these  departments  r*^  for  we, 
may  easily  suppose,  that  a  number  of  persons  of  both 
sexes  would  be  requisite  for  preparing  the  materials^ 
and  making  them  up  into  the  different  articles.^ 

Let  us  proceed,  then,  to  consider  the  various  parts  of 
this  divinely-contrived  tabernacle  in  their  order. 

'  Ex.  XX.  40 ;  XXVI.  30  t  Ex.  xxv.  1-8 ;  xxxv.  4-9. 

'=  Ex.  xxxv.  20—29;  xxxvi.  4—7. 

<*  Ex.  xxxi.  1—6;  xxxv.  30—35;  xxxvi.  1—3;  x.xxviii.  2?.  T^-. 

"  Ex.  xxxv.  10 IQ. 

Vol.  L  C 


18  ANTIQUITIES  OF  THE  JEWS. 


SECT.  I. 


Of  the  Court  of  the  Tabernacle. 

The  Court  oftke  Tabernacle. — Its  leng-Ui,  breadth,positior.,  pillars,  sockets,  iin<5 
curtains.  The  altar  of"  burnt-offering.  The  laver  and  its  foot. 

The  court  of  the  tabernacle  was  that  inclosed  space 
which  surrounded  the  tabernacle,  and  the  various  things 
connected  with  it.  It  was  enjoined  to  be  an  oblong  space 
©■f  one  hundred  cubits  by  fifty/  situated  due  east  and 
west ;  the  particulars  of  the  several  sides  of  which  were 
as  follows : — First,  on  the  south  side  were  twenty  pillars, 
at  the  distance  of  five  cubits  from  each  other,  so  as  to 
extend  one  hundred  cubits  in  all.^  These  pillars  were  of 
brass;  but  they  were  filletted  with  silver,  their  chapiters 
were  overlaid  with  silver,  and  the  hooks,  which  were  at- 
tached to  them  for  hanging  the  curtains,  were  also  of 
silver.  Their  twenty  sockets,  however,  on  which  they 
stood,  were  only  of  brass,''  and  were  fastened  to  the  earth 
with  pins  of  brass. ^  With  respect  to  the  height  of  these 
pillars  and  their  sockets,  we  have  no  express  information: 
but,  it  is  probable,  that  they  were  about  five  cubits,  since 
the  hangings  of  the  court  are  stated  to  be  that  height.*" 
So  much,  then,  for  the  south  side. — On  the  north  side, 
the  length  was  also  one  hundred  cubits,  defined  by  twenty 
jnllars,  on  twenty  sockets,  at  five  cubits  distance  from 
each  other,  and  of  the  same  kind  and  height  as  those  on 
the  south  side.*"  The  west  end  was  only  fifty  cubits 
broad,  marked  out  by  ten  pillars,  upon  ten  sockets,  at 
five  cubits  distance  from  each  other,  of  the  same  kind 
and  height  as  the  former  ;s  and  the  east  end  was  only  fifty 
cubits  broad,  defined  by  three  pillars,  on  three  sockets. 


a  Ex.  xxvii.  18.  '^  Ia.  xxvii.  10,  '  Ex.  xxxvlii.  10.  17. 

<<  Ex.xxxviii.20.  "^  Kx.  xxxvlii.  18.  ^  Ex.xxvii.  11 ;  xxxviii.  11 

e  Ex.  xxvii,  12;  xxxi.ii),  3!•^ 


THE  COURT  OF  THE  TABERNACLE.         19 

V)n  either  side  of  the  entrance ;  and  of  four  for  the  en 
trance — making  ten  in  all.  Thus,  the  three  pillars,  at 
five  cubits  distance  from  each  other,  would  mark  out  fif- 
teen cubits  on  each  side  of  the  entrance,  and  leave  twenty 
cubits  for  the  entrance  f  which  had,  as  we  have  just 
now  said,  four  pillars  of  the  same  kind,  at  five  cubits 
distance  from  each  other,  on  which  to  hang  the  curtain 
that  enclosed  the  entrance.'*  Thus,  around  the  enclosed 
space  of  one  hundred  cubits  by  fifty,  there  were  sixty 
pillars  of  brass,  fiiletted  with  silver,  and  standing  on  sixty 
sockets  of  brass,  at  the  distance  of  five  cubits  from  each 
other,  five  cubits  in  height,  having  their  chapiters  over- 
laid with  silver ;  and  silver  hooks  for  the  curtains,  be- 
sides rings  for  the  cords,  which  fastened  all  the  pillars  at 
top,  to  secure  them  from  every  blast. 

Let  us.  next  attend  to  the  curtains  which  were  sus- 
pended from  them,  so  as  to  form  an  enclosure  round  the 
sacred  ground.  These  are  said  to  have  been  made  of  fine 
twined  white  linen  yarn,'' five  cubits  broad,  and  extend- 
ing one  hundred  cubits  on  the  south  side,*^  one  hundred 
cubits  on  the  north  side,^  fifty  cubits  on  the  west  end,* 
and  fifteen  cubits  on  either  side  of  the  entrance  on  the 
east  end,°  making  two  hundred  and  eighty  cubits  of  cur- 
tain of  fine  white  twined  linen  in  all,  not  so  close,  per-^ 
haps,  but  that  the  people  might  see  what  was  passing 
within.  But  the  curtain  for  the  entrance  was  different 
from  these;  for,  in  place  of  plain  white  twined  linen^  it 
was  a  hanging  of  blue  and  purple,  and  scarlet,  and  fine 
white  twined  linen,  twenty  cubits  long,  and  five  cubits 
broad,**  with  cords  to  draw  it  either  up,  or  aside,  when 
it  was  to  be  entered  by  the  priests.' 

»  Ex.xxvli.  13—15;  xxxviii.  13 — 15.  ''  Ex.  xxvii.  16;  xxxviii.  19. 

<^  Ex.  xxvii.  9;  xxxviii.  9.  16,  *  Ex.  xxvii.  9;  xxxviii.  9. 

«  Ex.  xxvii.  11;  xxxviii.  11.  ^  Ex.  xxvii.  12;  xxxviii.  12. 

t  Ex.  xxvii.  14, 15  ;  xjexyu,  14.  15.  ^  Ex.  xxyii.  16;  xxxviii.  IS 
'  Ex.  XXX1X.40. 


20  ANtlQUITIES  OP  THE  JEWS. 

Such,  then,  were  the  dimensions  and  appearance  ot* 
the  court  of  the  tabernacle  of  the  congregation.  With 
respect  to  its  furniture,  we  read  of  two  things  only,  viz: — 
The  altar  of  burnt  offering,  and  the  laver  and  its  foot. 
As  for  the  altar  of  burnt  offering  it  was  made  of  shit- 
tim  wood,  or  the  black  acacia,  a  tree  of  low  stature, 
which  grows  in  those  parts  of  the  desert  Arabia  where 
the  tabernacle  was  built.  Tlie  original  word  comes  from 
a  root  which  signifies  ^^  despised,  hated,  or  persecuted,'' 
and  may  perhaps  lead  us  to  see  the  reason  why  it  was 
chosen  for  all  the  things  requiring  wood  in  the  taberna- 
cle :  for,  being  of  no  repute  in  comparison  of  many  other 
trees,  it  was  the  fitter  emblem  of  Him  who  was  despised, 
hated,  and  persecuted  while  he  tabernacled  on  earth ; 
and  of  his  gospel  and  followers  that  are  ridiculed  and 
despised  by  the  men  of  the  world.  This  altar  of  shittim 
wood  was  five  cubits  long,  five  cubits  broad,  and  three 
cubits  high,  wholly  overlaid  with  brass,  and  having  four 
lioras  at  the  four  corners  of  the  same  materials.  It  was 
hollow  within,  with  a  grate  of  net-work  of  brass  to  sup- 
port the  fire,  and  the  grate  had  four  rings,  by  which  to 
carry  it  when  necessary.  The  altar,  also,  had  four  rings 
at  the  sides,  for  the  staves  of  shittim  wood  overlaid  with 
brass,  that  were  intended  for  carrying  it  j  and  to  it  be- 
longed the  necessary  appendages  of  pans  to  receive  the 
ashes,  shovels  to  put  the  ashes  into  the  pans,  basins  to 
hold  the  blood,  the  meat  and  the  drink  offerings,  pots  to 
seeth  what  required  seething,  and  flesh-hooks  to  turn  the 
pieces  of  the  sacrifices  while  they  were  consuming.*  This 
altar  was  placed  in  a  line  between  the  door  of  the  court 
and  the  door  of  the  tabernacle,  but  nearer  the  former ;'' 
it  was  kindled  by  fire  from  heaven, '^  and  was  afterwards 
covered  with  broad  plates  of  brass,  made  of  the  two 

«  Ex,  xxvii.  1—8;  xxxviii.  1—7.  ^  Ex,  xl.  6.  29.  *•  Lev,  ix.  34, 


THE  TABERNACLE.  23 

hundred  and  fifty  censers  of  Korah  and  his  company,  to 
warn  the  IsraeUtes  not  to  rebel  against  the  constituted 
authorities."  As  for  the  laver  and  its  foot,  it  was  placed 
between  tlie  altar  of  burnt  offering  and  the  door  of  the 
tabernacle,  and  was  made  of  the  brass  of  the  looking- 
glasses  of  the  women  who  assembled  at  the  door  of  tlit* 
tabernacle  of  the  congregation.''  We  are  not  informed, 
however,  of  its  size  or  shape,  but  it  appears  to  have  been 
large,  since  its  intention  was  for  the  priests  to  wash  at. 
while  engaged  in  the  duties  of  the  tabernacle." 


SECT.  II. 

The  Tahernadc. 

I  ts  boards ;  their  length,  breadth,  and  number ;  the  sockets  on  which  Llic}  stood  ; 
tlie  lengtli,  breadth,  and  height  of  tlve  tabernacle :  difficulty  as  to  its  breadth 
examined.  The  plates  of  gold  that  covered  the  boards ;  its  beautiful  under- 
^covering;  how  put  on  its  upper  covering  of  goats'  hair  ;  the  way  it  was  put 
on ;  tlie  covering  of  rams'  skins  dyed  red ;  covering  of  badgers'  skins.  Sub- 
division of  the  tabernacle  into  the  holy  and  most  holy  ;  the  dividing  curtain 
with  its  pillars  and  sockets.  The  furniture  of  tlie  holy  place,  viz. : — The  al- 
tar of  incense,  table  of  shew  bread,  golden  candlestick.  Furniture  of  the 
most  holy  place,  viz.: — The  ark  witli  its  contents,  the  mercy  seat,  the  che- 
rubim ;  inquiry  into  their  probable  meaning.  The  place  in  the  court  where 
the  tabernacle  stood  ;  time  of  its  erection  ;  its  consecration  ;  gifts  offered  by 
the  princes  at  the  dedication  of  the  altar.  Quantities  of  gold,  silver,  and 
brass,  that  were  used  in  the  tabernacle  and  its  court ;  the  present  value  of 
the  whole.  Spiritual  rejections. 

The  first  thing  worthy  of  notice  in  the  tabernacle  of 
j.he  congregation,''  are  the  boards  with  which  it  was  sur- 
rounded. These  were  enjoined  to  be  of  shittini  wood, 
each  board  ten  cubits  long,  and  a  cubit  and  a-half  broad, 
but  its  thickness  is  not  mentioned  '."  Lightfoot  says  nine 
inches,'  and  others  four  fingers,  with  two  tenons  to  each 


*  Num.  xvi.  Sr — 40.  t  Ex.  xxxviii.  8. 

<=  Ex.  XXX.  18—21  ;  x).  30—32.  ''  Ex.  xxx.  iii.  7. 

<=  Ex.  xxvi.  15,  16  ;  xxxvi.  20.  21.  [  Gleanings  from  Exoilus  §  32. 


22  ANTIQUITIES  OF  THE  JEWS. 

board  for  fixing  them  in  the  sockets  on  which  they  were 
to  stand.*  And,  with  respect  to  their  number,  they 
were  as  follow : — On  the  south  side,  were  twenty  boards, 
which,  at  a  cubit  and  a-half  each,  would  reach  thirty 
cubits.''  On  the  north  side,  were  twenty  boards,  which 
would  also  extend  thirty  cubits.""  On  the  west  end,  were 
six  boards,  which  would  extend  to  nine  cubits  ;^  and  two 
boards  more  at  the  two  corners,  making  eight  in  all,  on 
the  west  end.*  But,  on  the  east  end,  which  was  the  en- 
trance, there  were  no  boards,  but  only  five  pillars  of 
shittim  wood,  whose  chapiters  and  fillets  were  overlaid 
with  gold,  and  their  hooks  of  gold,  standing  on  five 
sockets  of  brass.*^  Thus  were  there  forty-eight  boards 
round  the  south,  north,  and  west  sides  of  the  tabernacle, 
and  these  were  mortised  at  the  foot,  by  their  two  tenons 
each,  into  ninety-six  sockets  of  silver  of  a  talent  each,^ 
that  were  fastened  to  the  ground  with  pins  of  brass  i^ 
which  pins,  Josephus  says,  were  a  cubit  long ;'  while  at 
the  top,  the  two  boards  at  the  south-west  and  north- 
west corners,  were  coupled  to  the  adjoining  ones  by  a 
ring  ',^  and  the  rest  were  joined  together  by  bars  of  shit- 
tim wood,  overlaid  with  gold,  in  the  following  way ; — 
The  south  and  north  sides,  and  the  west  end,  had  five 
bars  each,*  but  what  the  length  of  these  bars  was  is  not 
particularly  said.  The  middle  ones,  indeed,  on  the  dif- 
ferent sides  and  ,end,  were  appointed  to  be  the  whole 
length,  or  thirty  cubits  on  the  south  and  north  sides, 
and  ten  cubits  at  the  west  end ;  which  w^ere,  probably, 
sunk  into  the  boards,  and  ran  along  a  groove  from  end 


=>  Ex.  xxvi.  IT;  xxxvi.  22.  ^  Ex.  xxvi.  18;  xxxvi.  23. 

'  Ex.  xxvi.  20 ;  xxxvi.  25.  "^  .Ex.  xxvi.  22 ;  xxx.  vi.  27. 

«  Ex.  xxvi.  23 — 25;  xxxvi.  23—30.  '  Ex.  xxvi.  37;  xxxvi.  38. 

R  Ex.  xxvi.  21—25 ;  xxxvi.  24 — 30.  '•  Ex.  xxvii.  19 ;  ixxviii.  20. 

'  Aiitiq.  III.  6  ^  Ex.  xxvi.  24  ;  xxxvi.  29. 
'  Ex.  xxvi.  26,  27 ;  xxxvi.  31,  32. 


THE  TABERNACLE.  23 

to  end,  at  five  cubits  from  the  ground ;  while  the  other 
four  bars,  either  went  half  the  length  of  the  sides  and 
end,  two  of  them  making  a  whole  length,  through  gold 
rings  at  the  bottom,  and  the  other  two  a  whole  length 
through  gold  rings  at  the  top ;  or  else  they  were  of  the 
whole  length  of  the  sides  and  end,  like  the  middle  bars  ; 
two  of  them  passing  through  gold  rings  that  were  fas- 
tened to  the  top  of  the  boards,  inside  and  out ;  and  the 
other  two  passing  through  gold  rings  at  the  bottom  of 
the  boards,  inside  and  out.**  In  this  manner  were  the 
boards  of  the  tabernacle  set  up.  They  comprehended  a 
space  of  thirty  cubits  in  length,  and  ten  in  height,  but 
the  width  is  not  certain  :  for  the  six  boards  at  the  we&t 
end,  of  a  cubit  and  a- half  each,  reached  only  nine  cu- 
bits ;  whereas  the  common  opinion  is,  that  it  was  ten, 
and  some  even  think  that  it  was  twelve.  It  is  easy  to 
see,  however,  that  each  of  these  opinions  must  depend 
entirely  on  the  supposed  thickness  of  the  two  boards  that 
were  added  to  the  corners.  Perhaps  the  following  ob- 
servations may  reconcile  the  difference.  We  have  al- 
ready seen,  that  there  were  six  boards  of  a  cubit  and  a- 
half  each  at  the  west  end,  which  extended  therefore  to 
nine  cubits.  Let  us  suppose  that  the  other  two  boards, 
which  are  mentioned  for  the  corners,  were  also  a  cubit 
and  a-half  broad  each,  this  would  reach  other  three  cu- 
bits, making  the  outside  of  the  tabernacle  twelve  cu- 
bits as  some  have  stated  it.  But  it  is  natural  to  think, 
that  the  two  boards  at  the  corners,  although  not  broader, 
would  be  thicker  than  the  rest,  being  the  connecting 
boards  of  the  sides  with  the  end.  In  place,  therefore,  of 
supposing  them  four  fingers  thick,  like  the  rest,  let  us 
suppose  them  to  have  been  double  that  thickness.  This 
would  give  them  sufficient  strength  to  receive  the  bai's 

»  Ex.  xxvi.  28,  29;  xxxvi.  :i\  34» 


24  ANTIQUITIES  OF  THE  JEWS.     '■ 

which  fastened  the  boards  of  the  sides  and  the  end  of 
the  tabernacle,  and  leave  half  a  cubit  within,  at  each 
side,  to  make  up  the  cubit  that  was  wanting.  Thus  the 
six  boards,  that  are  mentioned  in  Scripture,  would  ex- 
tend nine  cubits,  and  the  two  half  cubits,  which  we  have 
supposed,  would  make  up  the  ten  cubits  that  are  com- 
monly assigned  as  the  width  of  the  inside  of  the  taber- 
aacle. 

It  is  added,  that  the  whole  of  the  boards  were  over- 
laid with  gold,  by  which  I  understand,  that  both  their 
sides,  inside  and  out,  were  completely  covered  with  thin 
plates  of  that  precious  metal. ^  What  a  magnificent  ap- 
pearance, therefore,  would  these  boards  of  the  taberna- 
cle present !  A  space  of  thirty  cubits  long,  ten  high,  and 
ten  wide  within,  or  twelve  on  the  out  side,  surrounded 
by  boards  of  shittim  wood  completely  overlaid  with  gold^, 
and  standing  on  ninety-six  massy  sockets  of  silver,  of  a 
talent,  or  one  hundred  and  twenty-five  pounds  troy  each, 
which  would  form  a  wedge,  as  Lightfoot  thinks,  of  thir- 
teen and  a-half  inches  high  and  half  a  cubit  square,^  and 
at  five  shillings  an  ounce,  would  be  worth  J^375  sterling : 
making  thereby  the  whole  weight  of  the  ninety-six 
talents  to  have  been  one  hundred  and  twenty  thousand 
pounds  troy,  and  their  value,  in  our  money,  to  have 
been  no  less  than  ^36,000  sterling.  But  these  formed 
only  a  part  of  the  magnificence  of  that  wonderful  tent : 
for  v>'e  must  next  consider  its  beautiful  covering.  This 
was  composed  of  ten  curtains  of  fine  twined  linen  of 
white,  and  blue,  and  purple,'  and  scarlet,  with  cherubim 
of  cunning  work ;  each  curtain  twenty-eight  cubits  long, 
and  four  cubits  broad, "^  making  two  hundred  and  eight) 
cubits  of  curtain  in  all.  These  were  joined  in  the  follow- 

a  Ex.  XXVI.  29  ;  xxxvi.  34.  ^  Gleanings  from  Exodus,  §  S3. 

Ex.  xxvi.  1,2;  xxxri.  8,  9. 


THE  TABERNACLE.  25 

ing  way: — 1st.  Five  of  them  were  joined  together,  cur- 
tain to  curtain,  by  fifty  loops  of  bhie  at  each  of  the  selv- 
edges, fastened  by  fifty  taches  or  pins  of  gold ;  and, 
2dly.  The  other  five  were  joined  together,  curtain  to 
curtain,  in  the  same  way.^    These  curtains  being  joined 
together  by  the  selvedges,  or  sides,  the  loops  of  blue 
must  have  been  placed  at  the  distance  of  about  twelve 
inches  and  a- quarter  from  each  other,  allowing  the  cu- 
bit to  have  been  nearly  twenty-one  inches  and  three 
quarters  :  for  these  multiplied  by  twenty-eight,  the  num- 
ber of  cubits  in  a  curtain,  and  divided  by  fifty,  give 
twelve  and  a- quarter  inches  as  the  distance  of  the  loops 
from  each  other  along  the  side  of  the  curtain.    But  the 
question  is,  how  these  twice  five  curtains,  v>^hen  coupled 
together,  were  laid  on  the  tabernacle  ?  Whether  they 
were  laid  along  the  roof  and  sides,  from  east  to  west^ 
and  joined  in  the  middle  of  the  roof  in  that  direction  | 
or  thrown  across,  from  south  to  north,  and  joined  in  that 
way  ?  We  shall  best  understand  this  by  seeing  which  of 
the  ways  will  suit.     Let  us  suppose  them,  then,  in  the 
first  place,  to  have  extended  from  east  to  west,  and  to 
have  been  joined  together  along  the  roof  in  that  direc- 
tion.  The  boards  to  be  covered  were  ten  cubits  high  on 
each  side,  and  ten  cubits  over  the  roof,  making  thirty 
cubits  from  ground  to  ground.     But  the  ten  curtains, 
when  joined  side  to  side,  and  laid  from  east  to  west, 
would  make  forty  cubits ;  for  each  curtain  was  four  cu- 
bits broad.  Here  then  we  have  a  waste  of  ten  cubits,  or 
five  cubits  on  each  side,  more  than  were  necessary  to 
reach  from  ground  to  ground.     And,  as  there  would  be 
a  waste  on  the  two  sides,  so  there  would  be  a  want  at 
either  end :  for  the  south  and  north  sides,  joined  to  half 
of  the  west  end,  would  be  each  thirty-five  cubits,  viz. 

»  Ex.  xx\J.o— 6;  xxxvi.  10—13. 

Vol.  I,  D 


2S  ANTIQtJITlES  OF  THE  JEWS. 

thirty  cubits  as  the  length  of  each  side  of  the  tabernacle, 
and  five  cubits  as  half  the  width  of  the  end,  whereas  the 
length  of  the  curtains  was  only  twenty-eight  cubits.  It 
is  evident^  then,  that  the  two  pieces  of  curtain,  cojitain- 
ing  five  curtains  each,  could  not  be  joined  along  the  middle 
of  the  roof,  from  east  to  west :  they  must,  therefore,  have 
been  thrown  across,  from  north  to  south  ;  and  even  then, 
although  there  would  be  abundance  as  to  length,  from 
east  to  west,  they  would  want  a  cubit  from  the  sockets 
on  either  side,  on  the  north  and  south :  for  we  saw  that 
the  boards  and  roof  reached  thirty  cubits  across,  from 
ground  to  ground,  whereas  the  curtains  were  only  twenty- 
eight  cubits  in  length ;  but  this  may  have  been  intended 
to  prevent  them  from  rotting  at  the  foot,  by  damp  from 
the  ground.  Indeed,  the  whole  of  the  difiiculty  lies  in 
the  ten  curtains  being  joined  together  into  two  pieces  of 
five  curtains  each  :  for,  that  there  was  enough  of  curtain 
to  cover  the  whole  tabernacle,  even  including  the  en- 
trance, will  be  obvious  from  the  following  calculation : 
The  ten  curtains  of  twenty- eight  cubits  each  make 
two  hundred  and  eighty  cubits ;  and  these  multiplied  by 
their  breadth,  which  was  four  cubits,  make  one  thousand 
one  hundred  and  twenty  superficial  cubits  of  curtain  to 
cover  the  tabernacle.  But  the  south  side  of  the  taber- 
nacle was  thirty  cubits  long,  by  ten  cubits  high,  conse- 
quently its  superficial  measure  was  -  300  cubits. 
The  north  side  was  the  same  measure  -  300 
The  roof  was  the  same  measure         -         300 

And  the  west  end  was  ten  cubits  high  ^ 
by  ten  or  twelve  broad,  say  twelve ;  >  120 
these  make         -  ■  "  3 


Making  the  whole  equal  to  -  -  1,020  super- 
ficial cubits ;  and  leaving  one  hundred  cubits  either  for 
the  door  of  entrance,  which  was  ten  cubits  broad  by  ten 
cubits  high ;  or,  which  was  more  probable,  to  make  the 


THE  TABERNACLE.  2/ 

curtains  hang  more  full  around  the  tabernacle :  for  there 
is  a  distinct  hanging  mentioned  for  the  door  of  the  ta- 
bernacle, and  of  the  same  materials  as  the  rest,  to  be 
hung  on  the  five  pillars  formerly  mentioned ;  but,  as  its 
dimensions  are  not  stated,  it  must  have  been  sufficient  to 
cover  the  entrance,  which  was  ten  cubits  broad  by  ten 
cubits  high,  or  one  hundred  superficial  cubits.* 

Thus  have  we  attended  to  the  inner  and  most  beau 
tiful  covering  of  the  tabernacle ;  let  us  next  attend  to  the 
curtains  of  goats'  hair  which  were  intended  to  defend  it 
from  the  weather :  these  were  eleven  in  number,  each 
thirty  cubits  long,  and  four  cubits  broad  :^  and  were  en- 
joined to  be  made  into  two  pieces ;  the  one  of  five  cur- 
tains by  themselves,  and  the  other  of  six  curtains  by 
themselves  i''  but  how  they  were  spread  over  the  taber- 
nacle is  the  difiiculty.  The  following  seems  to  be  the 
most  probable.  Suppose  the  piece  of  six  curtains  to  have 
been  destined  for  the  east  end  of  the  tabernacle,  it  would 
lie  thus : — Four  of  the  curtains,  being  each  four  cubits 
wide  and  thirty  cubits  long,  would,  when  sewed  together, 
and  thrown  across  the  tabernacle,  cover  sixteen  cubits  of 
the  length  of  the  roof  and  sides,  reaching  down  to  the 
sockets  of  the  foundation ;  while  the  other  two  curtains, 
that  were  sewed  to  them,  would  serve  as  a  double  co- 
vering to  the  door,  or  entrance,  as  enjoined  in  Exod. 
xxvi.  9 ;  because  it  was  not  defended  by  boards,  like  the 
sid^s  and  other  end.  Thus  have  we  seen  how  the  piece 
of  six  curtains  was  probably  disposed  of.  Let  us  next 
see  how  the  piece  of  five  curtains  was  applied.  As  the 
tabernacle  was  thirty  cubits  long,  and  only  sixteen  of 
these,  together  with  the  door,  were  covered  by  the  piece 
of  six  curtains,  it  would  require  three  and  a- half  cur- 


a  Ex.  xxvi.  36,  37 ;  xxxvi.  37,  38.  '>  Ex.  xxvi.  7, 8 ;  xsxvi.  14,  15. 

«  Ex.  xxvi,  9 ;  xxxvi.  16. 


2!&  ANTIQUITIES  OF  THE  JEWS. 

tains  more,  of  four  cubits  broad  each,  to  be  sewed  to- 
gether, to  cover  the  remaining  fourteen  cubits :  the 
west  end  would  require  one  curtain;  and  the  remain- 
ing half  curtain,  to  make  up  the  five,  was  appointed  to 
overlap  the  curtain  at  the  end/  in  order  the  more  effec- 
tually to  screen  the  ark  and  the  mercy  seat  from  the  in- 
juries of  the  weather.  It  was  not  without  reason,  then, 
that  the  eleven  curtains  were  sewed  together  into  two 
pieces :  for,  the  one  piece  of  six  curtains  made  a  double 
covering  to  the  door,  and  extended  sixteen  cubits  along 
the  roof  and  sides  ;  and  the  other  piece  of  five  curtains 
covered  the  remaining  fourteen  cubits  of  roof  and  sides, 
and  the  west  end ;  and  they  were  connected  together  by 
fifty  loops  and  fifty  taches  of  brass''  when  laid  on  the  ta- 
bernacle. Yet  a  difficulty  still  remains,  viz.  how  the  cur- 
tains at  the  ends  were  made  to  fit  ?  There  was,  indeed, 
enough  in  both  places,  since  the  superficial  extent  of 
each  end  was  ten  cubits  in  height,  by  ten  in  breadth  in 
the  inside,  or  twelve  without,  (supposing  the  boards  at 
the  corners  to  have  been. a  cubit  and  a-half  wide)  which 
would  make  them  one  hundred  and  twenty  superficial 
cubits;  and  each  of  the  curtains  was  thirty  cubits  in 
length,  by  four  in  breadth,  or  one  hundred  and  twenty 
superficial  cubits.  But  it  is  not  easy  to  see  how  they 
could  be  put  on  without  cutting :  for  they  were  only  four 
cubits  broad,  or  eight  cubits  when  sewed  together,  while 
the  ends  were  each  ten  cubits  square.  It  is  likely,  then, 
that  the  curtain  for  the  west  end,  and  the  two  curtains 
for  the  east  end,  or  entrance,  before  they  were  sewed 
to  the  other  curtains,  would  each  of  them  be  cut  into 
three  lengths  of  ten  cubits,  and  joined  together  by  the 
sides,  so  as  to  make  them  twelve  cubits  wide;  that  they 
might  thus  be  the  requisite  depth  of  ten  cubits  from  the 

»  Ex.  xxvi.  12.  ^  Ex.  xsvi.  10,  11 ;  xxxvi.  17,  18. 


THE  TABERNACLE.  39 

top  to  the  bottom,  and  twelve  cubits  from  side  to  side. 
Such,  then,  appears  to  have  been  the  nature  of  the  co- 
vering of  the  cloth  made  of  goats'  hair.  And  it  will  be 
noticed,  that  as  the  curtains  of  goats'  hair  were  thirty 
cubits  long,  while  the  linen  curtains  under  them  were 
only  twenty-eight,  this  hair-cloth  covering  would  reach 
a  cubit  lower,  all  around,  than  the  linen  covering,  and 
thereby  defend  it  completely  from  the  weather.*  In  other 
words,  it  would  descend  on  each  side  till  it  reached  the 
silver  sockets  of  the  foundation. 

Still,  however,  a  very  important  part  was  wanting. 
For  it  must  have  been  noticed  that  the  roof  of  the  taber- 
nacle, so  far  as  we  have  come,  was  perfectly  flat,  which 
would  have  rendered  it  pervious  to  every  shower.  It 
was  therefore  necessary  that  a  sloping  roof,  of  some  kind 
or  other,  should  be  formed  to  throw  off  the  rain ;  and 
this  was  accomplished  by  a  double  covering — 1st.  Of 
rams'  skins,  dyed  red  ;  and  2dly.  Of  badgers'  skins,  as 
our  translators  give  it,  or  the  skins  of  the  lH/tlD  thehesh, 
whatever  species  of  animal  that  may  have  been  i*"  unless 
we  explain  it,  not  of  an  animal,  but  of  a  colour,  as  all 
the  ancient  versions  do.  Thus  the  LXX.  throughout 
render  it  vajxivdog,  and  vaxLvBivog ;  Jerome,  hyacinthus 
and  hyacinthinus ;  Aquila,  Symmachus,  and  Theodosian 
in  Exod.  xxvi.  5,  render  it  lavdcva,  violet-coloured  :  and 
the  Jewish  traditions  make  it  blue.  According  to  these, 
therefore,  this  uppermost  covering  was  not  of  badgers' 
skins  particularly,  but  of  skins  dyed  azure,  or  sky-blue, 
from  whatever  animals  they  were  taken.  Thus  there 
were  three  coverings  for  the  door,  two  for  the  sides,  and 
four  for  the  roof. 

Hitherto  we  have  attended  only  to  the  external  ap- 
pearance of  the  tabernacle.     Let  us  next  enter  that  sa- 

»  Ex.  xsvi,  13.  b  Ex.  xxvi.  14;  xxxvi.  19. 


30  ANTIQUITIES  OF  THE  JEWS. 

cred  tent,  and  examine  both  its  divisions  and  furniture 
It  does  not  appear,  from  any  express  passage  of  Scrip- 
ture, in  what  proportions  the  interior  of  the  tabernacle 
was  divided :  but  as  Solomon's  Temple,  of  sixty  cubits 
in  length,  was  divided  into  two  parts  of  forty  and  twenty, 
the  first  for  the  holy,  and  the  second  for  the  most  holy 
place  ;^  so  it  has  commonly  been  believed,  that  the  thirty 
cubits  in  length,  in  the  tabernacle,  was  divided  into 
similar  proportions,  of  twenty  cubits  for  the  holy,  and 
ten  for  the  most  holy.  Thus  the  holy  place  would  be 
twenty  cubits  long,  ten  wide,  and  ten  high,  and  the  most 
holy  place  would  be  a  space  of  ten  cubits  every  way. 
The  division  between  the  two  places  was  formed  by  four 
pillars  of  shittim  wood  overlaid  with  gold,  like  the  pil- 
lars at  the  door  of  the  tabernacle,  two  cubits  and  a-half 
distant  from  each  other ;  only  they  stood  on  sockets  of 
silver,  in  place  of  sockets  of  brass  :^  and  on  these  pillars 
was  hung  a  veil  of  blue,  and  purple,  and  scarlet,  and 
fine  twined  linen,  with  cherubim  of  cunning  work."  It 
is  not  said  whether  the  holy  and  most  holy  places  had 
the  earth  for  their  floor,  or  a  floor  of  boards  ;  but  it  is 
likely  that  they  had  the  latter,  as  being  the  better  finish- 
ing. It  is  evident,  however,  that  neither  the  holy,  nor 
most  holy  places,  had  any  window.  Hence  the  need  of 
the  candlestick  in  the  one,  for  the  service  that  was  per- 
formed in  it ;  and  the  darkness  of  the  other  would  create 
reverence,  and  might  perhaps  have  suggested  the  similar 
contrivance  of  the  Adyta  in  the  heathen  temples. 

But  let  us  attend  to  the  furniture  which  they  con- 
tained ;  and  first,  of  the  holy  place,  in  which  were  three 
objects  worthy  of  notice,  viz.  the  altar  of  incense,  the 
table  for  the  shew  bread,  and  the  candlestick  for  the 


1  Kings  vi.  17.  20.  ^  F.x,  xxvi.  32  ;  xxxvi.  36. 

Ex.  xxvi.  31—33;  xxxvi.  J5, 


THE  TABERNACLE.  31 

light.  As  for  the  altar  ofincensey  it  was  made  of  shittim 
wood;  and  completely  covered  with  plates  of  gold,  a 
cubit  in  length,  a  cubit  in  breadth,  and  two  cubits  in 
height ;  the  horns  at  the  corners  of  it  being  also  of  the 
same  materials.  And  it  had  a  crown,  or  ornamented 
cornice,  of  gold,  round  about ;  and  four  rings  of  gold, 
under  the  crown,  for  the  staves  which  carried  it  from 
place  to  place ;  which  staves  were  also  of  shittim  wood, 
overlaid  with  gold.*  It  was  on  this  altar  that  incense, 
compounded  of  equal  parts  of  stacte,  onycha,  galbanum, 
and  frankincense,''  was  commanded  to  be  burnt  every 
morning  and  evening,  during  the  time  of  the  trimming 
of  the  lamps ;  and  its  position  was  in  the  middle  of  the 
house,  before  the  veil.*"  On  the  north  side  of  the  altar 
of  incense,  or  on  the  right  hand  of  the  priest  as  he  en- 
tered, and  was  looking  to  the  most  holy  place,  stood  the 
table  for  the  shew  bread.^  It  was  also  made  of  shittim 
wood,  overlaid  with  gold,  and  was  two  cubits  in  length, 
a  cubit  in  breadth,  and  a  cubit  and  a-half  in  height,  hav- 
ing a  crown  or  ornamental  cornice  round  about ;  a  bor- 
der of  an  hand-breadth  further  out,  above  the  crown ; 
and  a  second  crown  or  ornamental  cornice  above  the  bor- 
der." Thus  its  real  dimensions  were  two  cubits  and  two 
hand-breadths  in  breadth,  and  a  cubit  and  a-half  in 
height.  It  had  four  rings  of  gold  for  the  staves  which 
carried  it ;  which  staves  were  also  of  shittim  wood,  over- 
laid with  gold,  and  it  had  dishes,  spoons,  covers,  and 
bowls  attached  to  it,  all  of  pure  gold.*"  It  was  on  this 
table  that  they  set  the  shew  bread  on  the  sabbath,  and 
replaced  it  with  other  loaves  on  the  following  sabbath.^ 
The  only  remaining  article  of  furniture  in  the  holy  place 

■  ■       ■  "i-f 

a  Ex.  XXX,  1—5;  xxxvii.  25—28.  ^  Ex.  xxx.  34—38. 

^  Ex.  xxx.  6—10;  xl.  26,  27.  ^  Ex.  xxv-.  35 ;  xl.  22,  23. 

9  Ex.  XXV.  23—25  ;  xxxvii.  10—12.  f  Ex\  xxv.  26—30;  xxxvii  .13—17. 

s  1  Chron.  ix.  32. 


32  ANTIQUITIES  OF  THE  JEWs!. 

was  the  candlestick  for  the  light;  which  stood  on  the 
south  side  of  the  holy  place,"  or  on  the  left  hand  of  the 
priest  as  he  entered  that  sacred  apartment.  It  was  of 
beaten  gold,  and  consisted  of  the  following  parts  : — 1st. 
The  foot  of  the  shaft,  which  might  either  have  been  with 
three  feet  or  a  circular  base,  for  no  particular  shape  is 
mentioned.  2d.  That  part  of  the  shaft  which  was  above 
the  base,  and  below  the  first  pair  of  branches.  This  was 
ornamented  with  the  appearance  of  bowls,  knops,  and 
flowers.  3d.  The  first  pair  of  branches,  which  went  out 
from  the  shaft,  ascending  in  the  form  of  a  semicircle,  to 
support  two  lamps,  and  adorned  with  the  appearance  of 
an  almond,  a  knop,  and  a  flower,  three  times  repeated. 
4th.  A  knop  on  the  shaft,  to  divide  between  the  first 
and  second  pair  of  branches.  5th.  The  second  pair  of 
branches  for  other  two  lamps,  of  the  same  form  as  the 
first  pair.  6th.  Another  knop  on  the  shaft,  to  divide  be- 
tween the  second  and  third  pairs  of  branches.  7th.  A 
third  pair  of  branches,  for  other  two  lamps  of  the  same 
shape  as  the  former.  And,  8th.  The  top  of  the  shaft, 
on  which  was  another  lamp,  making  seven  in  all.  These, 
with  their  snuff'ers  and  snuff"- dishes,  were  made  of  a 
talent,  or  one  hundred  and  twenty  five  pounds  Troy,  of 
pure  gold  '^  and  at  four  pounds  sterling  the  ounce,  would 
have  been  worth  six  thousand  pounds  sterling.  It  was 
kept  burning,  with  pure  beaten  olive  oil,  morning  and 
evening.'' 

Having  thus  seen  the  articles  worthy  of  notice  in  the 
lioly  place,  let  us  next  enter  the  Most  Holy,  and  examine 
the  things  for  which  it  was  remarkable.  These  were 
three ;  the  ark  with  the  things  contained  in  it,  the  mercy 
seat,  and  the  cherubim. 


»  Ex.  xxvi.  35 ;  xl.  24,  25. 

*  Ex.  XXV.  31 — 39  ;  xxxvii.  17—24,  Num.  viii.  2—4. 

<•  Ek.  xxyii.  20,  21.  Num.  viii.  1 — 4. 


THE  TABERNACLE.  $3 

1.  The  ark  was  a  chest  of  shittim  wood,  overlaid  within 
and  without  with  pure  gold.  Its  dimensions  were  two 
cubits  and  a-half  in  length,  a  cubit  and  a-half  in  breadth, 
and  a  cubit  and  a-half  in  height.  It  had  a  crown,  or  or- 
namental cornice  of  gold  round  the  top ;  and  had  four 
rings  of  gold  for  the  staves,  to  carry  it ;  two  of  the  rings 
being  on  eitlier  side  of  the  ark,  in  which  the  staves, 
which  were  of  shittim  wood,  overlaid  with  gold,  always 
remained,  but  out  so  far  towards  the  veil,  as  to  allow  the 
ark  to  stand  at  the  wall  of  the  apartment.^  Into  this  ark 
were  put,  by  Divine  appointment,  the  three  following 
things  : — 1st.  A  golden  pot,  containing  an  Omer  of  the 
manna  with  which  they  were  fed  in  the  wilderness,  to 
be  kept  as  a  testimony  of  that  wonderful  event.""  2d.  The 
testimony,  or  tables  of  the  covenant."  And  3d.  Aaron's 
rod  that  budded.*^  And  in  the  side  of  the  ark,  in  a  place 
made  for  the  purpose,  Moses  enjoined  that  a  copy  of  the 
whole  law  should  be  kept.^  Such  them  was  the  ark  an^ 
the  things  contained  in  it. 

2.  The  mercy  seat  appears  to  have  been  a  covering  to 
the  ark ;  or,  at  least,  it  was  of  such  a  size  as  to  fit  the 
covering  of  it  exactly  :  for  it  was  ordered  to  be  of  pure 
gold,  two  cubits  and  a-half  in  length,  and  a  cubit  and  a- 
half  in  breadth ;  and  was  set  above  upon  the  ark.^ 

3.  The  last  part  of  the  furniture  in  the  most  holy  place, 
was  the  cheruhim.  These  were  figures  of  a  singular  ap- 
pearance, each  having  four  heads,  viz.  the  face  of  a  calf^ 
the  face  of  a  lion,  the  face  of  a  man,  and  the  face  of  an 
eagle :  all  attached  to  a  human  body  with  four  wings, 
and  four  hands  under  the  wings,  and  standing  on  feet  re- 
sembling those  of  a  calf  or  o?c.^  They  were  made  of  pure 


a  Ex.  XXV.  10—1.5;  xxxvii   1—5.  ^  Ex.  xvi.  32— .34.  Heb,  is.  4, 

=  Ex.  XXV.  16—21.  Deut.  x.  1—5.  Heb.  ix.  4. 

'I  Numb.  xvii.  6— 11.  Heb.  Ix.  4  «  Deut,  xxxi.  24— 25. 

^  Ex,  XXV.  \7 — 21;  xxvi.  34;  xxxvii.  6.         s  Ezek.  i.  5—14, 

Vol.  I.  E 


34  ANTIQUITIES  OF  THE  JEW?. 

beaten  gold,  two  of  their  wings  covered  their  bodies^ 
and  the  other  two  were  extended  over  the  mercy  seat ; 
while  their  faces  looked  inw  ard  and  downward  upon  it. 
It  was  from  between  these,  that  Jehovah  promised  to 
meet  the  Israelites  as  their  lawgiver  and  covenant  God, 
and  to  deliver  the  commandments  which  he  might  think 
proper  to  give  them.^ 

Few  subjects  have  given  rise  to  more  various  opinions 
than  the  probable  meaning  of  the  cherubim ;  but  the 
most  generally  received  are  the  three  following :  either, 
that  they  were  hieroglyphics  of  the  Trinity,  as  they  ap- 
pear in  the  works  of  creation,  providence,  and  redemp- 
tion ;  or  that  they  represent  the  character  and  office  of 
the  ministers  of  religion ;  or  are  descriptive  of  the  gene- 
ral history  of  the  church.. 

The  first,  which  makes  them  hieroglyphics  of  the 
Trinity,  is  the  opinion  of  the  Hutchinsonians,  or  followers 
of  the  late  John  Hutchinson,  Esq.  of  Oxford;  and,  as  it  is 
the  most  uncommon,  it  requires  the  fullest  explanation. 
With  respect  to  creation,  then,  the  faces  of  the  cherubim, 
according  to  them,  form  an  epitome  of  the  most  distin- 
guished tribes ;  for  the  bull  is  the  head  of  the  tame  and 
graminivorous  animals,  the  lion  of  the  w  ild  and  carnivo- 
rous, the  eagle  of  the  winged  tribes,  and  man  of  the  ra- 
tional. So  that,  when  the  whole  is  combined  together, 
itis  equivalent  to  saying,  in  symbolical  representation,  that 
the  three-in-one  God  made  them  all.  But,  if  you  descend, 
say  they,  from  creation  to  providence,  you  will  see  the 
same  signs,  equally  expressive :  for,  what  are  the  three 
great  agents  which  God  employs,  for  moulding  the  slug- 
gish and  inactive  earth  into  all  those  innumerable  forms, 
which  it  is  constantly  assuming  ?  Are  they  not  the  solar 
lire,  light,  and  air  ?    And  what  could  hieroglyphically 

^  Ex.  XXV.  18—22;  xxxvii.  7—9, 


THE  TABERNACLE.  35 

represent  them  better  than  the  figures  before  us  ?  Are 
not  the  horns,  the  curling  locks  on  the  forehead  of  the 
bull  or  ox,  and  his  relentless  fury,  descriptive  of  the  ap- 
pearance and  dreadful  effects  of  fire?  Are  not  the  shining 
eyes,  tawny  gold-like  colour,  flowing  mane,  and  the  re- 
sistless strength  of  the  lion,  descriptive  of  the  velocity 
and  irresistibility  of  light?  And  is  not  the  lofty  skimming 
of  the  eagle  peculiarly  characteristic  of  air  in  motion? 
Nor  ought  the  fourth  face,  or  that  of  a  man,  to  be  over- 
looked ;  for  it  naturally  indicates,  that  the  constant  ope- 
ration of  these  principles  is  not,  as  some  have  asserted, 
the  blind  operation  of  a  blind  chance,  but  the  constant 
result  of  wisdom  and  intelligence.  Such  is  their  explana- 
tion of  the  faces  of  these  cherubic  figures,  as  referring  to 
the  works  of  the  Trinity  in  creation  and  providence.  Let 
us  next  see  how  they  apply  them  to  the  kingdom  of  grace, 
where,  if  possible,  say  they,  they  are  more  expressive 
still ;  for  they  were  instituted  immediately  after  the  fall^ 
when  the  plan  of  mercy  was  first  made  known,  and  are 
descriptive  of  the  interest  which  each  person  of  the  Tri- 
nity took  in  the  work  of  redemption.  Accordingly,  is  not 
the  first  person  of  the  Godhead  called  in  Scripture  a 
consuming  fire,**  whose  hieroglyphic,  as  we  have  seen, 
is  the  face  of  an  ox  or  bull  ?  Is  not  the  second  person  as 
frequently  called  the  light,''  whose  hieroglyphic,  as  we 
have  seen,  is  the  face  of  a  lion  ?  And  is  not  the  common 
name,  by  which  the  third  person  is  designed,  that  of 
spirit,  or  air  in  motion,  whose  hieroglyphic  we  have  seen 
to  be  the  eagle?  But  what,  it  may  be  asked,  are  we  here 
to  understand  by  the  fourth  face,  or  the  face  of  a  man  ? 
This  seeming  difficulty,  according  to  them,  really  ap- 
pears to  confirm  the  whole ;  for  it  is  worthy  of  remark, 
say  they,  that  in  the  cherubim  the  heads  of  the  lion  and 


■*  Deut.  iv.  24.  Heb.  xii.  29.  ^  Luke  ii.  32 ;  John  i.  9,;  vUi.  12  j  ix.  5. 

/ 


36  ANTIQUITIES  OF  THE  JEWS. 

the  man  were  not  only  united  to  the  common  neck  of  the 
figure,  as  all  the  others  were,  but  were  next  to  each 
other,*  to  shew  that  the  second  perteon  in  the  Trinity 
should  not  only  be  truly  God,  but  truly  man  likewise ; 
that  he  should  be  both  God  and  man  in  one  person.  So 
much,  then,  for  the  faces  of  these  extraordinary  figures; 
their  other  parts  are  explained  by  them  in  the  following 
manner :— They  had  each  four  wings,  two  of  which  co- 
vered their  feet,  to  shew  that  the  ways  of  the  Godhead 
are  often  but  imperfectly  understood  by  mortals ;  and 
two  were  extended,  to  shew  that  these  sacred  persons  are 
in  every  place,  beholding  the  evil  and  the  good.  Under 
the  wings,  and  on  the  four  sides,  were  the  hands  of  a 
man,  to  shew  that  all  that  happens  under  the  four  quar- 
ters of  heaven,  is  either  performed  or  permitted  by  infi- 
nite wisdom.  And  the  feet  resembling  those  of  a  calf  or 
ox,  which  we  have  seen  were  the  hieroglyphic  of  the  first 
person  in  the  Trinity,  serve  to  shew,  that  all  that  hap- 
pens on  this  earth  is  in  consequence  of,  and  in  subservi- 
ence to,  the  Fathers  gracious  intentions  to  sinful  man  : 
so  that  all  the  actions  of  the  Trinity  in  creation,  provi- 
dence, and  the  kingdom  of  grace,  are  resolvable  into,  and 
dependent  on  this,  as  their  only  firm  and  proper  basis. 
Such,  according  to  the  Hutchinsonians,  appears  to  have 
been  the  original  intention  of  these  apparently  strange 
figures.  They  were  intended  to  represent  to  our  first 
parents,  and  their  posterity,  the  ever-blessed  Trinity  in 
covenant  to  redeem  a  guilty  world,  by  uniting  the  hu- 
man nature  with  the  second  person.  Accordingly  the 
word  "  cherub"  ^I'n^  is  evidently  compounded  of  ;3  a 
particle  of  resemblance,  and  2)1  vvhich  signifies  ''^  the 
Majesty  ;"  thereby  intimating,  that  they  were  meant  to 
be  a  representation  of  the  Divine  Majesty,  in  their  re- 
vealed character  of  the  three-in-one  God. 

»  E*5k.  i.  10;  xli.  18,  19* 


THE  TABERNACLE.  37 

111  confirmation  of  the  above  reasoning,  a  new  inter- 
pretation is  given  of  Gen.  iii.  24.  where  the  cherubim  are 
first  mentioned.  For,  instead  of  representing  them  as 
angels  sent  to  prevent  our  first  parents  from  eating  of 
the  tree  of  life,  they  are  made  emblems  of  the  Divine 
mercy ;  remarking  that  the  words,  which  our  translators 
render  ^^  a  flaming  sword,"  are  not  in  construction,  and 
that  they  literally  mean,  ^"^  aflame  and  a  sword ;"  which 
last  word  is  not  applied  to  a  sword  exclusively,  but  to 
any  cutting  instrument  whatever,  as  a  knife  or  any  other 
sharp- edged  weapon.  And  should  the  meaning  of  these 
emblems  be  asked,  they  answer,  that  as  the  cherubim 
were  the  representations  of  the  Trinity,  especially  as 
appearing  in  the  plan  of  redemption, — so  these  were  in- 
tended to  represent  sacrifice,  by  which  the  knowledge  of 
Christ's  intended  atonement  was  to  be  kept  alive  in  the 
world ;  viz.  the  knife,  to  shed  the  innocent  victim's 
blood,  ajid  the  flame  to  consume  it  as  a  sacrifice  for  sin. 
In  this  point  of  view,  the  subsequent  phrase  of  "  turning 
every  way  to  keep  the  way  to  the  tree  of  life,"  will  na- 
turally refer  to  those  symbols  as  the  means  which  God 
used  to  lead  men,  by  the  general  observance  of  sacrifice, 
to  the  real  atonement  during  the  period  between  the  fall 
of  man  and  the  death  of  Christ.  In  farther  explanation 
of  this  opinion,  it  may  be  remarked,  that  the  position  of 
these  symbols  ought  not  to  be  overlooked ;  for  God  set 
them,  (the  original  word  signifies,  that  he  set  them  in  a 
tabernacle  or  tent)  on  the  east,  or,  according  to  them,  on 
the  east  side  of  the  garden  of  Eden ;  in  order  that  be- 
lievers, in  approaching  the  sacred  tabernacle,  might 
have  their  backs  turned  to  the  rising  sun,  which  God 
foresaw  would  but  too  generally  become  the  object  of 
idolatrous  worship.^  It  is,  indeed,  worthy  of  observation, 

^  Ezek.  vJii.  16.  Job  sxxi.  26—28. 


38  ANTIQUITIES  OF  THE  JEW8. 

that  the  tabernacle  of  the  congregation/  and  the  temple 
of  Jerusalem,  were  situated  in  the  same  way  :^  and  the 
Hutchinsonians  consider  it  as  not  unlikely,  that  the  preser- 
vation of,  and  regard  for,  those  sacred  symbols,  were  the 
characteristics  of  the  worshippers  of  the  true  God  in  the 
primitive  ages ;  and  that  the  neglect  of  them,  and  the 
adoption  of  others  in  their  stead,  was  the  origin  of  all 
that  wickedness,  which  in  the  end  destroyed  the  antedi- 
luvian world.  ^"^  I  do  not  pretend  to  determine,"  says 
Parkhurst,  who  is  one  of  the  defenders  of  this  hypothesis, 
"'^  whether  this  same  sacred  tabernacle  was  preserved  by 
Noah  in  the  ark,  and  remained  in  the  family  of  Eber, 
till  the  descent  of  the  Israelites  into  Egypt,  and  was 
brought  up  by  them  from  thence,  when  they  were  called 
upon  to  take  possession  of  the  promised  land ;  but  it  is 
certain,  from  Exod.  xxxiii.  7,  8, 9.  compared  with  Exod. 
xvi.  33,  34,  and  1  Sam.  iv.  8,  that  the  Israelites  had  a 
tabernacle  sacred  to  Jehovah  before  that  which  was 
erected  by  Moses."*^ 

Such  was  the  original  meaning  of  the  cherubim,  ac- 
cording to  this  interpretation.  They  were  representa- 
tions of  the  Trinity  in  the  parts  they  took  in  the  plan  of 
redemption,  and  making  the  works  of  creation  and  pro- 
vidence evidently  subservient  to  that  great  end.  Where- 
ever,  therefore,  these  cherubim  appear  in  the  Old  Tes- 
tament,  the  espousers  of  this  opinion  endeavour  to  shew, 
that  they  are  uniformly  applied  to  the  sacred  Trinity, 
with  the  single  exception  of  the  case  of  Tyre,  which,  on 
account  of  the  protection  it  gave  to  commerce,  is  termed 


3  Exod.xxvii.  13.  ''  Ezek.  xlvii.  1. 

"^  See  farther  on  this  subject  in  Hutchinson's  Works;  President  Forbes's 
Thoughts  on. Religion;  Spearman's  Inquiry  after  Philosophy  and  Theology; 
Buteb's  Inquiry  into  tiie  occasional  and  standing  Similitudes  of  the  Lord ; 
Jones's  Essay  on  the  first  Principles  of  Natui'al  Philosophy  j  and  Parkhuist's 
lugxicon  on  the  word  jn^. 


THE  TABERNACLE.  39 

in  Ezekiel  xxviii.  14.  "  the  anointed  cherub  that  co- 
vereth.^^ 

The  second  opinion  concerning  the  cherubim  is,  that 
they  were  intended  to  describe  the  character  and  office 
of  the  ministers  of  religion;  who,  being  possessed  of  dele- 
gated power,  are  commissioned  by  the  Trinity  to  be- 
seech men,  in  their  stead,  to  be  reconciled  to  God.  Hence, 
as  there  was  one  placed  at  either  end  of  the  mercy  seat, 
so  do  prophets  and  apostles,  the  priests  under  the  law, 
and  ministers  of  religion  under  the  gospel,  all  unite  in 
this  great  and  important  work ;  looking  down,  like  the 
cherubim,  to  the  mercy  seat,  as  the  ground  of  their  own 
acceptance  with  God,  and  the  place  to  which  they  are 
commanded  to  direct  their  hearers.  Nor  are  they  repre- 
sented as  destitute  of  qualifications  for  their  important 
office  as  ambassadors  of  Christ :  for  they  are  said  to  have 
the  face  of  a  lion,  to  denote  their  boldness  in  the  cause 
of  the  gospel ;  the  face  of  an  ox,  to  denote  their  patience 
and  perseverance ;  the  face  of  a  man,  to  express  their 
wisdom,  prudence,  and  compassion ;  and  the  face  of  an 
eagle,  to  point  out  their  penetration  into  Divine  things, 
their  elevated  sentiments,  and  heavenly  deportment. 
They  are  full  of  eyes  before,  to  look  to  the  throne  for 
direction  and  assistance ;  behind,  to  feed  and  defend  the 
flocks,  over  which  the  Holy  Ghost  hath  made  them  over- 
seers ;  and  within,  to  attend  to  the  motions  of  their  own 
hearts.  In  the  book  of  Revelations,  especially,  they  are 
said  to  have  six  wings,  two  of  which  cover  their  faces  in 
token  of  their  humility ;  two  cover  their  feet,  that  the  im- 
perfection of  their  services  may  not  appear :  and  two  to 
fly  with  cheerfulness  and  alacrity  on  their  Master's  ser- 
vice. In  short,  they  are  said  to  rest  neither  day  nor  night, 
but  to  celebrate  perpetually  the  praises  of  God,  to  shew 
that  their  hearts  are  in  their  work ;  and  that  they  de- 
hght  to  practise  what  they  are  commissioned  to  teach^ 


40  ANTIQUITfES  OF  THE  JEWS, 

Such  is  ihe  interpretation  of  the  cherubic  figures  when 
applied  to  the  ministers  of  religion. 

The  third  and  last  opinion  which  we  shall  mention,  is, 
tliat  which  considers  them,  when  spoken  of  in  the  New 
Testament,  as  a  description  of  the  churcli  from  the  com- 
ing of  Christ  till  the  end  of  the  world.  Thus,  the  face  of 
a  lion  is  supposed  to  describe  the  boldness  and  courage 
of  the  apostles,  and  other  teachers  of  Christianity  in  the 
first  century.  The  face  of  an  ox,  their  patience  and  per- 
severance, from  the  beginning  of  the  second  century,  till 
the  time  of  the  Reformation  in  the  sixteenth  century;  the 
face  of  a  man,  that  general  knowledge,  and  acuteness  of 
reasoning,  which  would  characterize  the  defenders  of 
Christianity  between  the  Reformation  and  the  Millen- 
nium ;  and  the  face  of  an  eagle,  that  clear  perception, 
elevated  aifection,  and  active  spirit,  which  should  emi- 
nently distinguish  the  friends  of  religion  in  that  happy 
age. 

Thus  have  we  seen  the  most  generally-received  opi- 
nions concerning  the  cherubim.  The  subject  is  confess- 
edly intricate  :  but  one  leading  idea  runs  through  all  the 
interpretations ;  namely,  that  they  have  evident  refer 
ence  to  the  plan  of  redemption ;  for  they  are  allowed  to 
be  descriptive  either  of  its  Divine  authors,  its  divinely- 
commissioned  human  instruments,  or  its  general  history. 

But,  leaving  here  the  subject  of  the  cherubim,  and 
with  them  the  interior  of  the  sacred  tent,  let  us  return 
to  the  court  of  the  tabernacle,  to  notice,  that  the  par- 
ticular place  in  that  court,  in  which  the  tabernacle  was 
situated,  seems  to  have  been  not  in  the  middle,  but  con- 
siderably toward  the  west  end  of  the  court.  For,  in  the 
first  place,  the  altar  of  burnt  offering,  and  the  space  re- 
quired for  the  priests  and  the  sacrifices,  would  seem  to 
countenance  such  an  opinion :  and,  secondly,  the  like  po- 
sition was  afterwards  observed  with  respect  to  the  tern- 


THE  TABERNACLE.  41 

pie.  In  this  manner  have  we  attended  to  every  thing  that 
is  remarkable  in  the  structure  and  furniture  of  the  taber- 
nacle and  its  court.  It  was  erected  in  the  wilderness  of 
Sinai,  on  the  first  day  of  the  first  month,  of  the  second 
year  after  the  Israelites  came  out  of  Egypt,  or  eleven 
months  anda-half  after  that  important  event ;''  and,  when 
erected,  the  tabernacle,  and  all  that  was  therein,  were 
anointed''  with  an  oil  compounded  of  the  following  in- 
gredients; viz.  pure  myrrh  five  hundred  shekels  weight, 
sweet  cinnamon  two  hundred  and  fifty,  sweet  calamus 
two  hundred  and  fifty,  cassia  five  hundred,  and  a  hin  of 
olive  oil.  And  it  was  particularly  enjoined,  that  none 
should  be  made  like  it,  nor  was  any  individual  to  put  it 
upon  his  body  :  but  whether  this  injunction  meant,  that 
no  second  quantity  should  be  made,  or  that  none  should 
be  made  for  ordinary  purposes,  is  uncertain.  One  is  led 
to  suppose,  from  the  receipt  for  making  it  being  so  mi- 
nutely described,  and  from  the  specific  declaration,  that . 
it  should  be  a  holy  anointing  oil  unto  the  Lord,  through- 
out their  generations,  that  the  prohibition  was  intended 
rather  to  prevent  it  from  being  applied  to  common  pur- 
poses, than  to  prevent  it  from  being  made,  as  occasion 
required,  for  the  service  of  the  sanctuary.''  But,  besides 
the  anointing  with  oil,  every  part  also  was  sanctified  by 
blood  f  and  the  altar  of  burnt  offering  especially,  was 
sanctified  by  sacrifices  of  seven  days,''  while  rich  dona- 
tions were  given  by  the  princes  of  the  tribes,  for  the  ser- 
vice of  the  sanctuary.^ 

But,  since  the  whole  of  the  court,  the  tabernacle  and 
its  furniture  were  then  completed,  it  may  be  proper  to 
notice  the  quantities  of  gold,  silver,  and  brass,  which 
were  used  in  the  formation  of  it.  The  gold  that  was  em- 


»  Ex.  xl.  17.  b  Ex,  xl.  9—11.  '  Ex.  xxx.  22—33. 

^  Heb.  ix.  21.  ♦  Ex.  xxix.  37.  '  Numb.  vii.  1—88, 

Vol.  I.  F 


43  ANTIQUITIES  OF  THE  JEWS. 

ployed  weighed  twenty-nine  talents,  and  seven  hundred 
and  thirty  shekels,*"  or  eighty-seven  thousand  seven  hun- 

•  dred  and  thirty  shekels,  allowing  three  thousand  shekels 
to  the  talent;  which  at  41.  the  ounce,  was  equal  to 
^175,460  sterling.  This  was  used  in  finishing  the  holy 
and  most  holy  places. — The  silver  was  one  hundred  ta- 
lents, and  one  thousand  seven  hundred  and  seventy-five 
shekels,  being  a  bekah  or  half  shekel  for  all  the  males  of 
Israel,  above  twenty  years  of  age,  when  they  came  out 
of  Egypt ;  amounting  to  six  hundred  and  three  thousand 
five  hundred  and  fifty  ;^  and  its  destination  was  as  fol- 
lows :  the  hundred  talents  were  employed  for  the  ninety- 
six  sockets  round  the  foundation  of  the  tabernacle,  and 
the  four  sockets  of  the  pillars  which  separated  between 
the  holy  and  most  holy  places. *"  And  the  one  thousand 
seven  hundred  and  seventy-five  shekels  that  remained, 
were  employed  for  hooks  for  the  pillars,  overlaying  the 

.  chapiters,  and  filletting  them."^  The  whole  value  of  which 
silver,  at  5s.  the  ounce,  and  three  thousand  shekels  to 
the  talent,  would  be  equal  to  37,721/.  17^.  6d.  sterling. — 
The  brass f  or  rather  copper,  which  was  used,  (for  brass 
is  a  modern  factitious  metal,  composed  of  copper,  zinc, 
and  lapis  calaminaris)  was  seventy  talents,  and  twenty- 
four  thousand  shekels,  with  which  were  made  the  sixty 
sockets  for  the  pillars  round  the  court  of  the  tabernacle, 
the  brazen  altar  of  burnt  offering,  with  all  its  vessels,  the 
sockets  for  the  five  pillars  at  the  door  of  the  tabernacle, 
and  all  the  pins  of  the  tabernacle  of  the  court  ;*"  for  it 
will  be  recollected,  that  the  laver  and  its  foot,  were  not 
made  of  this  brass,  but  of  the  polished  brazen  mirrors  of 
the  women.  Now,  these  seventy  talents,  and  twenty-four 

"^fTe^s^ftJsiiekels  of  brass  or  copper,  making  two  hundred 


»  Ex  xxxvii.  24.  *>  Ex.  xxx.  11 — 16;  xxxviii.  25,  26, 

<=  Ex.xxsvm.-27.  «•  Ex.  xxxviii.  28.  ■■  Ex.  xxxviii.  29—31. 


THE  TABERNACLE.  43 

and  twelve  thousand  four  hundred  shekels  in  all,  if  va- 
lued at  Is.  3cl.  the  pound  avoirdupoise,  would  come  to 
138/.  6s.  Thus  the  whole  value  of  the  metals,  used  for 
the  tabernacle,  was  213,320/.  3^.  6cl.  sterling;  indepen- 
dent of  the  value  of  the  wood,  the  curtains,  the  laver 
and  its  foot,  the  high  priest's  official  dress,  the  clothes  of 
the  priesthood,  and  the  workmanship  of  the  whole.  So 
that,  altogether,  it  could  not  be  valued  at  less  than 
^250,000  sterling. 

We  cannot  review  the  tabernacle  and  its  furniture, 
without  adverting  to  the  spiritual  reflections  they  might 
excite  in  the  minds  of  pious  Israelites ;  for  the  apostle 
tells  us,  that  they  were  "  a  shadow  of  goods  things  to 
come."  The  curtains,  then,  around  the  court,  might 
teach  them  a  holy  reverence  for  Divine  things.  The  al- 
tar of  burnt  offering  pointed  to  the  perfection  of  the  Mes- 
siah's sacrifice ;  and  the  laver  taught  them  the  necessity 
of  regeneration,  and  of  daily  application  to  that  fountain, 
which  was  opened  in  the  house  of  David  and  to  the  in- 
habitants of  Jerusalem,  for  sin  and  for  uncleanness.  The 
tabernacle  in  general,  where  Jehovah  condescended  to 
reside,  was  a  type  of  the  body  of  the  Messiah,  in  which, 
as  in  a  tent,  he  tabernacled  while  on  earth.  The  silver 
sockets,  which  formed  the  foundation,  might  remind  them 
of  those  important  doctrines,  on  which  all  evangelical  re- 
ligion is  founded;  and,  by  being  made  of  the  half  shekel 
that  were  exacted  of  every  male  in  Israel,  they  were  cal- 
culated to  shew  the  personal  interest  that  each  should 
take  in  religion  and  its  worship.  The  outer  covering  of 
goats'  hair,  might  point  out  the  unattractive  appearance 
of  religion  to  the  men  of  the  world ;  the  beautiful  under- 
covering  might  indicate  its  glory  as  seen  by  the  saints ; 
the  covering  of  rams'  skins  dyed  red,  might  remind  them 
of  the  efficacy  of  Messiah's  blood,  as  an  hiding  place 
from  the  wind,  and  a  covert  from  the  tempest;  while  tht 


44  ANTIQUITIES  OF  THE  JEWS. 

covering  of  badgers'  skins,  which  (the  Jewish  traditions 
say)  was  blue,  might  point  to  the  heavens,  that  true  ta- 
bernacle which  God  had  pitched,  and  not  man.  Nor  was 
spiritual  instruction  less  to  be  derived  from  entering  the 
sacred  tent.  For,  in  the  holy  place,  the  table  of  shew 
bread  was  a  constant  acknowledgment  of  God,  as  the 
giver  of  every  temporal  blessing ;  the  candlestick,  with 
the  lamps,  pointed  to  the  seven  spirits  of  God,  whence 
all  spiritual  illumination  proceeded;  and  the  altar  of 
incense  might  have  taught  them  the  efficacy  of  prayer, 
when  offered  up  from  a  pure  heart,  and  perfumed  with 
the  incense  of  the  Messiah's  merits.  Nor  were  the  in- 
structions, which  might  be  derived  from  the  most  holy 
place,  less  important ;  for  the  veil,  which  separated  the 
two  apartments,  not  only  .indicated  the  partition  wall, 
which  divided  the  Jews  from  the  rest  of  the  world,  and 
was  taken  away  by  the  death  of  Christ ;  but  also  that 
veil,  which  still  conceals  from  mortal  view  the  place  of 
God's  peculiar  residence.  The  tables  of  the  law  were 
an  instance  of  God's  condescension  to  his  chosen  people; 
the  rod  that  budded,  was  emblematical  of  the  unrivalled 
honour  and  unfading  glory  of  a  greater  than  Aaron ;  and 
the  pot  of  manna  deposited  in  the  ark,  typified  the  hid- 
den manna,  of  which  all  the  saints  are  partakers,  while 
travelling  through  the  wilderness  of  this  world.  Nor 
could  they  overlook  the  mercy  seat,  as  pointing  out  the 
Divine  goodness  to  offending  sinners ;  and  the  cherubim 
of  glory,  which,  by  looking  down  to  that  propitiatory, 
represented  the  delight  of  the  Trinity  in  this  their  work 
of  mercy  and  love.* 

Here  we  might  naturally  enter  upon  an  examination 
of  the  appointment  of  Aaron's  family  to  the  priesthood, 

*  See  some  useful  observations  on  the  tabernacle,  its  furniture,  and 
journeyings  in  Barnardus  Lamy.  Lib.  iii.  cap.  3,  4,  5,  6.  11.  lib.  iv.  cap.  2- 
sect.  1 — 6. 


THE  TABERNACLE.  45 

the  pontifical  habits,  the  official  dresses  of  the  ordinary 
priests,  the  consecration  of  the  Levites  to  the  service  of 
the  sanctuary,  and  all  the  ritual  which  was  appointed  for 
the  tabernacle;  but  these  will  come  to  be  considered  with 
more  propriety,  after  we  have  examined  the  structure 
of  the  temple. 


PART  IL 


THE  TEMPLE  DESCRIBED. 

On  this  part  of  our  subject,  it  will  save  much  repetition, 
and  preserve  a  greater  degree  of  unity,  if  we  advance  at 
once  to  the  days  of  our  Saviour,  and  consider  the  temple 
as  it  then  stood ;  comparing  it,  as  we  go  along,  with  the 
former  stages  of  that  noble  edifice.  For  this  purpose,  we 
shall  1.  Consider  the  square  space,  that  was  commonly 
known  by  the  name  of  the  Mountain  of  the  Lord's  House, 
its  walls  and  gates ; — 2.  Every  thing  that  was  remarka- 
ble in  the  court  of  the  Gentiles; — 3.  The  Hil,  or  Sacred 
Fence,  which  divided  the  court  of  the  Gentiles  from  the 
other  courts ; — 4.  The  court  of  the  women ; — 5.  The 
court  of  Israel ; — 6.  The  court  of  the  priests ; — 7.  The 
temple  of  Solomon,  strictly  so  called  ; — 8.  The  temple, 
after  the  captivity ; — 9.  The  external  appearance  of  the 
temple  of  Herod; — 10.  The  porch  of  that  temple; — 11. 
The  holy  place ; — 12.  The  most  holy  place ; — and  13. 
The  various  chambers  that  were  attached  to  the  temple. 

SECT.  I. 

The  Mountain  of  the  Lord^s  House. 

Its  enclosing  wall,  and  the  surrounding  objects.  Mount  Moriah,  its  situation, 
meaning  of  the  name,  dimensions  of  tfiat  part  of  it  which  belonged  to  the 
temple,  in  cubits  and  English  acres :  a  traveller's  account  of  it.  The  wall 
that  surrounded  the  Mountain  of  the  Lord's  House ;  its  height ;  the  gates  in 
it,  viz. — Shushan  or  the  King's  gate,  the  gates  of  Huldab,  Asuppim,  Parbar, 
the  gate  Coponius,  the  gate  Tedi :  the  origin  of  their  names ;  their  size  and 
situation;  the  number  of  porters  stationed  at  each.  The  tower  Antonia,  its 
situation,  size,  and  use.  The  principal  objects  that  were  seen  from  each  of 
these  gates,  viz, : — The  valley  and  brook  Kidron,  Mount  of  Olives,  (a  Sab- 
bath day's  journey  ascertained,)  Betliany,  the  valley  of  Tophet,  its  execrable 


MOUNTAIN  Of  THE  LORD^S  HOUSE.  47 

worship,  Bethphage,  Gethsemane,  the  city  of  Jerusalem,  pool  of  Siloam  or 
Bethesda,  the  Potter's  Field,  Millo.  The  king's  gardens,  Mount  Z  on,  the 
royal  buildings,  the  causeway  from  Zion  to  the  temple.  Calvary,  the  holy  se- 
pulclire,  the  rock  that  was  rent,  Absalom's  pillar: — a  particular  description 
of  all  these. 

In  attending  to  the  map  of  Jerusalem,  there  are  three 
eminences  which  particularly  attract  our  notice  :  Acra, 
on  the  southj  on  which  the  city  was  built ;  Zion,  on  the 
north,  where  was  the  palace,  or  city  of  David ;  and  Mo- 
riah,  in  the  middle,  but  inclining  to  the  east  in  such  a 
manner,  as  that  all  of  them  formed  a  right-angled  trian- 
gle, of  which  Moriah  is  the  right  angle.  Of  all  these 
eminences,  Acra  was  originally  the  highest,  but  it  was 
much  levelled  by  the  Asmonoean  princes,  on  account  of 
the  injuries  which  the  worshippers,  going  to  the  temple, 
received  from  a  fort  that  was  built  upon  it,"  and  the  rub- 
bish was  taken  to  help  to  fill  up  the  valley  that  lay  be- 
tween it  and  the  temple.'' 

The  first  notice  we  have  of  Moriah  in  history,  is  in 
Gen.  xxii.  2,  where  God  commanded  Abraham  to  sacri- 
fice his  son  upon  it;  and  its  name  is  differently  explai?ed 
by  commentators.  Some  make  it  to  signify  "  the  L  d 
will  be  visible,"  in  allusion  to  what  was  experienced  by 
Abraham  before  he  left  it ;  or  to  Christ,  who  was  after- 
wards to  be  seen  upon  it :  and  others,  '^  the  instruction 
of  the  Lord,"  either  because  it  was  the  best  informed 
portion  of  the  land  of  Canaan,  with  respect  to  religious 
knowledge,  being  under  the  government  of  Melchizedec; 
or  because  from  thence,  under  the  Mosaic  economy,  the 
law  went  forth  for  the  instruction  of  Israel.  The  most 
literal  meaning,  however,  of  Moriah,  or  Merie.  n^D? 
is  '^  the  bitterness  of  Jehovah,"  or  "  the  myrrh  of  Jeho- 
vah," because  myrrh  is  bitter ;  but  how  to  explain  it  of 
the  mountains  around  Jerusalem  is  not  so  easy.  Perhaps 


*  Prideaus  Connect.  AAC  168.  142.  •»  Joseph.  Ant,  xiii.  6. 


48  ANTIQUITIES  OF  THE  JEWS. 

it  referred,  either  to  some  warlike  expedition  before 
Abraham's  time,  in  which  the  country  had  been  ravaged, 
and  griefs  of  no  common  kind  had  been  occasioned ;  the 
bitterness  of  Jehovah  meaning,  in  the  Hebrew  idiom, 
^<  a  very  great  bitterness ;"  or  it  may  be,  that  it  related 
only  to  the  productions  for  which  the  country  around 
Jerusalem  was  famed — ''  the  myrrh  of  Jehovah,"  mean- 
ing, in  the  same  idiom,  excellent  myrrh.  Yet,  whatever 
truth  there  may  be  in  either  of  these  suppositions,  the 
fact  is  certain,  that  the  bitterness  of  Jehovah,  God- man 
the  mediator,  was  afterwards  experienced  on  these  very 
mountains  :  for  the  garden  of  Gethsemane,  in  which  he 
suffered  such  dreadful  agony,  was  on  one  of  them ;  the 
places  where  he  was  mocked,  scourged,  and  condemned 
were  on  another ;  and  Calvary,  where  (while  crucifying 
him)  they  offered  him  wine  mingled  with  myrrh,*  was 
on  a  third.  For  though  the  term  Moriah  was  afterwards 
confined  to  the  individual  hill  on  which  the  temple  was 
built,  it  originally  comprehended  the  several  mountains 
that  are  round  about  Jerusalem.  Hence,  God  said  to 
Abraham,^  "  take  thy  son,  thine  only  son,  Isaac,  whom 
thou  lovest,  and  get  thee  into  the  land  of  Moriah,  and 
offer  him  there  for  a  burnt  ofTej-ing,  upon  one  of  the 
mountains  which  I  will  tell  thee  of." 

On  the  division  of  Judea  among  the  twelve  tribes,  it 
so  happened,  that  small  as  the  space  upon  the  top  of  Mo- 
riah was,  it  became  the  property  of  two  tribes  ;  for  tlie 
greatest  part  of  the  courts  was  in  the  portion  of  J  udah;  and 
the  altar,  porch,  holy,  and  most  holy  places,  were  in  the 
portion  of  Benjamin.  It  is  natural  to  think,  however,  that 
the  summit  of  Moriah  would  at  first  be  unequal,  and  its 
sides  irregular ;  but  it  formed  a  part  of  the  ambition  of 
the  Jewish  kings  to  have  it  levelled  and  extended  ;  inso- 

'  »Iark  XV,  23.  •>  Gen.  xxii.  2. 


MOUNTAIN  OF  THE  LORD's  HOUSE.  4^ 

jnucli  that,  under  the  second  temple,  it  formed  a  square 
of  five  hundred  cubits,  or  three  hundred  and  four  yards 
on  each  side,  allowing,  as  is  commonly  done,  21.888 
inches  to  the  cubit,  or  twenty-one  inches  and  three  quar- 
ters nearly.  But  as  a  space  of  so  many  cubits,  or  yards 
square,  conveys  but  an  imperfect  idea  of  quantity  to  an 
English  reader,  it  may  be  proper  to  change  it  into  En- 
glish acres.  Let  me  remark,  then,  that  the  whole  five 
hundred  cubits  square,  at  the  rate  of  21.888  inches  to 
the  cubit  in  length,  or  479.064544  to  the  square  super- 
ficial cubit,  are  equal  to  nineteen  English  acres,  fourteen 
poles,  twenty- eight  yards,  and  five  feet :  an  extensive 
foundation,  indeed,  for  that  noble  structure;  and  divided^ 
as  we  shall  afterwards  find,  into  the  following  parts: — 

A.  R.  p.  Y.  F. 
The  court  of  the  Gentiles  contained  -  14  1  29  13  2 
The  wall  between  the  court  of  the  ^  S*!  21   4 

Gentiles  and  the  Sacred  Fence    5 
The  Sacred  Fence     -         -         -         -     „    3     2  20  4 


V 


1   17  20  4 


The  wall  between  the  Sacred  Fence  7 

and  the  court  of  the  women  3 

The  court  of  the  women     -        -         -1122  213 
The  wall,  between  the  court  of  the  ^ 

women  and  the  court  of  Israel     5 
The  court  of  Israel     -       -         -         -     „    1  28  16  d 
The  court  of  the  priests  -         -         1     1  39  28  2 


;>    fy 


8     7  4 


Making  in  all  19  0  14  28  5 
Almost  the  whole  of  this  space  was  arched  under 
ground,  to  prevent  the  possibility  of  pollution  from  se- 
cret graves:  and  it  was  surrounded  by  a  wall  of  excellent 
stone,  twenty-five  cubits,  or  forty-seven  feet  seven  inches 
high ;  without  which  lay  a  considerable  extent  of  flat  and 
gently-sloping  ground,  that  was  employed  in  the  build- 
Vol.  L  G 


50  ANTIQUITIES  OF  THE  JEWS. 

ings  of  the  tower  of  Antonia,  gardens,  and  public  walks. 
The  following  is  the  appearance  it  presented  to  Maun- 
drell,  in  the  year  1696. — "  On  the  8th  of  April/"  says 
he,  '^  we  went  to  see  the  place  where  we  were  told  the 
palace  of  Pilate  stood  ;  but  upon  this  spot  is  now  only  an 
ordinary  Turkish  house,  from  the  terrace  of  which  there 
is  a  full  view  of  the  place  where  the  temple  stood ;  and 
this  is  the  only  prospect  of  it  that  is  allowed  ;  for  what- 
ever Christian  goes  within  the  borders  of  this  ground, 
must  forfeit  either  his  life  or  his  religion.  A  fitter  place 
for  an  august  building  could  not  be  found  in  the  whole 
world.  It  lies  upon  the  top  of  Mount  Moriah,  opposite 
Mount  Olivet,  the  valley  of  Jehoshaphat  lying  between. 
It  was  about  five  hundred  and  ninety  of  my  steps  in 
length,  and  three  hundred  and  seventy  in  breadth.  In 
the  middle  of  the  area,  now  stands  a  mosque  of  an  octa- 
gonal figure,  which  is  said  to  be  built  on  the  ground, 
where  formerly  stood  the  holy  of  holies."  The  mosque 
alluded  to  is  denominated  the  mosque  of  Solomon,  and  is 
minutely  described  by  Capt.  Light." 

According  to  the  above  account  of  Maundrell,  if  we 
were  to  deduct  the  five  hundred  cubits,  or  three  hundred 
and  four  yards  square  above-mentioned,  as  the  space  in- 
closed by  the  high  wall  of  twenty-five  cubits,  it  would 
leave  two  hundred  and  eighty-six  yards  by  sixty-six,  or 
eighteen  thousand  eight  hundred  and  seventy-six  square 
yards  for  the  tower  of  Antonia,  gardens,  and  public 
walks,  equal  to  three  English  acres,  one  rood,  four  poles, 
twelve  yards.  But  having  said  this  much  concerning  tlie 
Mountain  of  the  Lord's  House  in  general,  let  us  next  at- 
tend to  those  gates  in  the  outer  wall,  and  the  adjoining 
buildings,  whose  names  and  situations  are  familiar  to  the 
Jewish  scholar. 


•  Travels  in  ihe  Holy  Land,  1814,  p.  155. 


MOUNTAIN  OF  THE  LORD's  HOUSE.  51^ 

We  shall  here  enumerate  them  in  their  order,  begin- 
riing  at  the  east,  for  that  was  the  principal  entrance  to 
the  temple;  probably  to  teach  the  Jews,  by  turning  their 
backs  on  the  rising  sun  when  they  approached  God,  that 
the  idolatry  of  the  heathens,  which  consisted  much  in  the 
worsliip  of  that  luminary,  was  an  abomination  in  his 
sight  j*  and  on  this  side  of  the  outer  wall,  there  was  only 
one  gate,  which  was  named  Shushan,  or  the  King's  Gate. 
The  reason  of  its  being  named  Shushan,  or  Shushen, 
?ti*1t^*7  was,  because  the  city  Shushan,  the  capital  of  Per- 
sia,'' was  pourtrayed  upon  it :  first,  that  they  might  re- 
member their  captivity,  and  the  cause  of  it,  so  as  to  pre- 
vent them  from  falling  again  into  idolatry  :  and  secondly, 
that  they  might  remember  the  feast  of  Purim,  or  of  Lots,*" 
which  was  first  established  in  that  city,  to  commemorate 
their  deliverance  from  the  plot  of  Haman.  The  other 
name,  or  the  King^s  Gatc,^  was  given,  not  as  some  have 
thought,  because  the  Jewish  kings  commonly  made  their 
entrance  through  it  when  they  went  to  the  temple,  (for 
that  was  commonly  made  by  the  opposite  one  on  the  west, 
as  we  shall  afterwards  see,)  but  because  Solomon,  the 
king,  built  it,  and  the  rest  of  the  wall  on  that  side,  at  an 
extraordinary  trouble  and  expense,^  raising  the  founda- 
tion four  hundred  cubits,  or  seven  hundred  and  twenty- 
nine  feet  seven  inches  from  the  bottom  of  the  deep  valley 
of  Kidron,  by  means  of  large  stones,  twenty  cubits,  or 
thirty-six  feet  five  inches  long,  as  Josephus  informs  us,^ 
and  six  cubits,  or  ten  feet  ten  inches  high,^  so  as  to  be 

=•  Job  xxxL  26.  28.  Ezek.  viii.  16,  17.  b  Esther  i.  5. 

^  Esther  ix.  26.  <*  1  Chron.  ix.  18.  '  Antlq.  xv,  11. 

^  Antiq.  xx.  9. 

g  When  Capt.  I,ight  visited  Jerusalem,  in  1814,  some  of  these  large  stones 
seem  to  have  been  remaining:  for  when  describing  the  Turkish  Aga's  house, 
which  is  built  on  the  spot  where  the  house  of  Pontius  Pilate  formerly  stood, 
he  says,  p.  157,  "  what  attracted  my  observation  most,  were  three  or  four  layers 
of  immense  stones,  apparently  of  the  ancient  town,  forxning  part  of  the  walls  of 
t!ie  palace." 


52  ANTIQUITIES  OF  THE  JEWS. 

on  an  equality  with  the  rest  of  the  surface,  and  tluis  give 
a  considerable  space  to  what  was  commonly  called  the 
outer  court,  or  court  of  the  Gentiles.* 

This  east  gate,  like  all  the  other  gates  in  the  outer 
wall,  was  twenty  cubits,  or  thirty-six  feet  five  inches  high, 
and  ten  cubits,  or  eighteen  feet  two  inches  wide.  Nor 
are  those  who  have  read  Josephus's  Account  of  the  Jew- 
ish War,  V.  5,  to  imagine  that  this  is  erroneous  :  for  his 
thirty  cubits  high,  and  fifteen  cubits  wide,  take  in  not 
only  the  gate  itself,  but  also  the  tower  on  the  top,  and 
the  ornamental  work  on  either  side  :  so  that  the  gates  in 
the  outer  wall  were  still  of  the  same  dimensions  as  we 
have  given  them,  according  to  the  Talmud ;  but  there 
were  also  a  tower  of  ten  cubits  high  over  each,  and  an 
ornamental  work  of  two  eubits  and  a-half  on  either  side, 
which  Josephus,  in  his  Account,  adds  to  the  gate. — It 
may  be  remarked,  that  this  was  the  only  gate,  of  all  those 
in  the  outer  wall,  which  had  a  lower  tower  than  the  rest; 
for  while  the  rest  had  a  tower  of  ten  cubits,  it  had  only 
a  tower  of  six :  and  the  reason  was,  that  the  priest  who 


"  It  would  appear  that  the  ancients  delig'htecl  in  building  with  these  large 
kinds  of  stones :  for  in  the  ruins  which  we  have  of  ancient  buildings,  they  are 
often  to  be  found  of  great  magnitude  To  instance  one  only : — Mr.  Wood,  in  bis 
Ruins  of  Palmyra  and  Balbec,  states  particularly  of  the  latter,  that  the  stones 
which  connpose  the  sloping  wall  are  enormous.  To  the  west,  the  second  layer 
is  formed  of  stones  which  ai*e  from  twenty -eight  to  thii'ty-five  feet  long,  by  nine 
feet  in  height.  Over  this  layer,  at  the  north-west  angle,  there  are  three  stones 
which  alone  occupy  a  space  of  one  hundred  and  seventy-five  feet  and  a-half, 
viz. : — The  first,  fifty-eight  feet  seven  inches ;  the  second,  fifty-eight  feet  eleven 
inches  ;  and  the  third,  exactly  fifty -ei^lit  feet,  and  each  of  these  is  twelve  feet 
thick.  These  stones  are  of  a  white  granite,  with  large  shining  flakes  like  gyp- 
sum, immense  quantities  of  which  lie  under  the  whole  city,  and  in  the  adjacent- 
mountain  ;  and  quarries  of  which  are  open  in  several  places,  and  among  otliers 
on  the  right,  as  you  approach  the  city.  There  is  still  lying,  he  tells  us,  in  this 
last  place,  a  stone  hewn  on  the  three  sides,  which  is  sixty-nine  feet  two  inches 
long,  twelve  feet  ten  inches  broad,  and  thirteen  feet  three  inches  thick.  What 
an  immense  labour  would  the  quarrying,  cutting,  and  laying  of  these 
occasion ! 


MOUNTAIN  OF  THE  LORD's  HOUSE.  53 

burnt  the  red  heifer,  on  Mount  Olivet,  or  the  Mount  of 
Olives,  might  thereby  be  able  to  look  over  it  upon  the 
temple ;  for  so  they  conceived  the  command  in  Numb. 
xix.  4,  bound  him  to  do,  when  he  sprinkled  her  blood. 
Further,   this  gate  stood  not  in  the  middle  of  the  east 
wall,  as  one  might  have  expected,  but  considerably  to- 
wards that  end  of  it  which  pointed  to  the  north :  so  that 
the  whole  length  of  the  wall,  which  was  five  hundred 
cubits,  is  supposed  to  be  divided  into  two  unequal  spaces 
of  three  hundred  and  forty  cubits  to  the  south  of  the 
gate,  and  one  hundred  and  sixty  cubits  to  the  north  of  it. 
The  reason  of  this  unequal  division  was  not  from  choice, 
but  necessity,  in  order  to  make  the  gate  directly  in  front 
of  the  temple.    For  the  place  where  the  brazen  altar 
stood,  having  been  fixed  by  Divine  appointment,*  and 
the  mountain  not  allowing  an  equal  space  on  every  side 
of  it,  they  were  forced  to  build  the  temple  so  as  to  stand 
in  its  proper  parallel  with  the  altar,  and  to  plan  the  courts 
in  such  a  manner  as  best  suited  the  space  they  had  to  oc- 
cupy. Thus,  instead  of  having  the  temple  in  the  middle, 
and  the  courts  of  the  Gentiles  in  equal  divisions  around, 
the  greatest  space  was  on  the  south,  the  second  on  the 
east,  the  third  on  the  north,  and  the  smallest  on  the 
west.  It  only  remains  to  add,  that,  in  Solomon's  Temple, 
this  and  all  the  other  gates  in  the  outer  wall,  were  wood 
overlaid  with  plates  of  brass. ^ 

Having  examined  the  east  gate,  let  us  move  along  the 
outer  wall  towards  the  souths  and  examine  the  gates  that 
were  on  that  side.  They  were  two,  and  were  commonly 
called  the  gates  of  Huldah^  or  Hulde,  mSlH  H^^? 
probably  from  the  prophetess  of  that  name,  who  is  men- 
tioned in  2  Kings  xxii.  14  ;  for  her  memory  was  in  great 


»  2  Sam.  xxiv.  18.  1  Chron.  xxi.  15. 18.  28,  29,  3Q ;  xxii.  1.  2  Chron.  iii.  1 . 
^  3  Chron.  iv.  9. 


54  ANTIQUITIES  OF  THE  JEWS. 

repute  among  the  Jews^  and  they  used  to  say  of  her,  that 
she  was  the  only  woman,  and  Jehoiada,  the  high  priest, 
the  only  man''  that  was  ever  buried  within  Jerusalem, 
except  the  house  of  David.  The  size  of  these  gates, 
as  we  have  already  mentioned,  was  twenty  cubits, 
or  thirty-six  feet  five  inches  high,  and  ten  cubits, 
or  eighteen  feet  two  inches  wide  in  the  opening : 
but,  including  the  towers  at  the  top,  and  the  orna- 
ments on  the  sides,  they  were  thirty  cubits,  or  fifty-four 
feet  eight  inches  high,  and  fifteen  cubits,  or  twenty- 
seven  feet  four  inches  wide.  Their  position  in  the  wall 
was  at  equal  distances  from  the  end  and  from  each  other: 
so  that,  if  the  wall  was  five  hundred  cubits,  they  divided 
it  into  three  portions  of  one  hundred  and  sixty-six  cubits 
and  two-thirds,  or  nine  hundred  and  twelve  feet  each> 
and  gave  admittance  into  the  largest  side  of  the  court  of 
the  Gentiles. 

Having  examined  the  gates  in  the  east  and  south  sides 
of  the  outer  wall,  let  us  next  turn  to  the  ivest:  and  here 
Josephus^  says,  there  were  four,  viz. : — The  two  gates  of 
Asuppim,  the  gate  Parbar,  and  the  gate  Coponius.  The 
two  gates  of  Asuppim^  CtDDN?  Jlsepim,  or  Collections, 
were  so  called,  because  part  of  the  treasures  of  the  tem- 
ple was  deposited  in  chambers  situated  between  them. 
Nor  is  it  difficult  to  find  oirt  how  much  ground  these 
chambers  occupied ;  for  the  first  of  them  was  ninety  cu- 
bits from  the  south  end  of  the  wall,  and  the  second  one 
hundred  and  eighty ;  consequently  the  treasury  cham- 
bers, including  the  porters'  lodges  at  the  gates,  were  the 
difference  between  these  two,  or  ninety  cubits.  With  re- 
spect to  the  places  to  which  they  led,  we  learn  from  Jo- 
sephus,*"  that  the  first  gate  led  in  a  south-west  direction 
to  the  city ;  and  the  second  to  Millo,  directly  west,  which 


»  2  Chron.  xxlv.  16.  ^  Antiq.  xv.  11.  '^  Anliq.  xv.  11. 


MOUNTAIN  OF  THE  LORD's  HOUSE.  55 

was  situated  at  some  distance  before  this  wall  of  the  tem- 
ple, and  in  the  point  where  the  three  hills,  Moriah, 
Acra,  and  Zion,  met  each  other.  Passing  the  gates  of 
Asuppim,  we  next  come  to  the  gate  Parbar,  or  Perber, 
*)i"l3>  on  the  same  side.  It  was  ninety  cubits  northward 
of  the  second  Asuppim,  or  two  hundred  and  seventy  from 
the  south  end,  and  consequently  almost  in  the  middle  of 
the  wall.  It  derived  its  name  from  its  situation  and  use ; 
for  it  led,  like  the  second  Asuppim,  to  the  suburbs  (which 
the  word  Parbar  signifies, )  or  to  Millo,  which  lay  in  the 
suburbs  of  the  city,  between  Acra,  Zion,  and  Moriah. — 
The  last  of  the  gates  on  this  side,  was  the  gate  of  Shal- 
lecheth,"^  Sheleceth,  TSjI^j  or  of  Coponius :  it  was  di- 
rectly opposite  to  the  east  gate  already  described,  and, 
consequently,  like  it,  divided  the  wall  into  two  unequal 
portions  of  three  hundred  and  forty  cubits  towards  the 
south,  and  one  hundred  and  sixty  towards  the  north.  Its 
iii'st  name,  which  signifies  a-casting,  seems  to  be  derived 
from  the  road,  which  King  Solomon  cast  up,  or  raised 
through  the  deep  valley  which  separated  Mount  Zion 
from  Moriah,  to  facilitate  his  entrance  to  the  temple. 
Accordingly,  this  was  the  ordinary  gate  by  which  he^ 
and  the  subsequent  kings  made  their  entry  to  that  sacred 
edifice  ;^  its  other  name  of  Coponius,  which  the  Jews 
write  DlilS^p?  Kipunusy  was  probably  given  it  by  He- 
rod, in  honour  of  Coponius,  the  general  of  the  horse, 
who  was  sent  by  Augustus  to  be  ruler  of  Judea,  at  the 
same  time  that  Cyrenius  was  made  governor  of  Syria : 
for  his  coming  to  Judea  was  nearly  about  the  time  that 
Herod  had  finished  beautifying  the  temple. 

Thus  have  we  examined  three  sides  of  that  wall  which 
surrounded  the  Mountain  of  the  Lord's  House ;  it  only 
remains  that  we  consider  the  fourth.    On  the  north  side 

*  1  Cliron.  xxvi.  16.  ^  2  Chron.  ix.  4, 


o6  ANTIQUITIES  OF  THE  JEWS. 

there  was  only  one  gate,  which  was  called  Tedi,  ^^t3, 
situated  at  an  equal  distance  from  either  end  of  the  wall, 
[t  signifies  privacy  or  obscurity,  probably  because  it  was 
a  private  gate  belonging  to  the  priests;  or  because  it  was 
little  frequented,  on  account  of  the  insolence  of  the  Ro- 
man soldiers  in  the  tower  of  Antonia ;  or,  lastly,  because 
the  prospect  on  that  side  of  the  temple  was  much  ob- 
scured by  the  hill  Bezetha. 

Such  were  the  gates  on  the  several  sides  of  the  outer 
wall ;  and,  it  is  worthy  of  remark,  that  in  the  division  of 
the  porters  mentioned  in  1  Chron.  xxvi.  there  are  seve- 
ral appointed  to  each  gate.    Thus  at  the  east  gate  six 
of  Shelemiah's  sons  were  stationed  (verses  14.  17.) — On 
the  south,  at  the  two  gates  of  Huldah,  were  four  of  the 
sons  of  Obededom  (verses- 15.  17.) — On  the  west,  other 
four  of  the  sons  of  Obededom  stood  at  Asuppim  (verses 
15.   17;) — two  of  the  sons  of  Hosah  and  Shuppim  at 
Parbar  (verses  16.  18;)  and  four  of  Hosah's  and  Shup- 
pim's  sons  at  Shallecheth,   or  the  gate  which  led  to 
the  king's  causeway,  (verses  16.  18.) — The  gate  on  the 
north  side,   commonly  called  Tedi,  was  committed  to 
Zechariah,  the  eldest  son  of  Obededom  (verses  2. 14.) 
Such  were  the  appointments  of  the  porters  at  the  seve- 
ral gates;  but,  before  we  dismiss  the  subject,  we  ought 
to  notice  the  tower  oi  Antonia.  This  was  a  strong  square 
building,  adjoining  to  the  north-west  corner  of  the  outer 
wall ;  which,  with  the  buildings  around  it,  was  two  fur- 
longs, or  a  quarter  of  a  mile  in  circumference.    It  stood 
on  a  high  rock  of  fifty  cubits,  and  was  itself  forty,  hav- 
ing a  turret  at  each  corner ;  but  those  next  the  temple . 
were  much  higher  than  the  rest,  in  order  to  overlook  it; 
the  farthest  removed  being  only  fifty  cubits,  and  the 
nearest  seventy.  It  had  piazzes,  or  covered  walks,  on  all 
sides,  and  elegant  apartments  within,  so  as  to  make  it  at 


MOUNTAIN  OP  THE  LORD'S  HOUSE.  57 

cince  both  a  castle  and  a  palace.*  It  was  originally  used 
by  Hyreanus  the  First,  and  his  successors,  as  a  place  of 
residence,  and  as  a  deposit  for  the  sacred  vestments,  and 
while  thus  used  it  was  called  Bar  is  (Bocp/g  ;)  but  when 
Herod  repaired  and  beautified  it,  he  changed  its  name  to 
Antonia,  in  honour  of  his  deceased  friend  Mark  Antony. 
During  the  reigns  of  Herod  and  his  son  Archelaus,  the 
sacred  vestments  still  lay  in  that  tower,  under  the  care  of 
the  priests ;  but  when  the  Romans  deposed  Archelaus, 
they  took  them  into  their  own  keeping,  and  converted 
the  tower  into  a  garrison ;  for  which,  from  its  strength 
and  situation,  it  was  excellently  calculated.  The  manner 
of  keeping  these  sacred  vestments  was  as  follows  :  they 
were  ordinarily  disposited  in  a  particular  chamber,  under 
the  joint  seals  of  the  high  priest  and  the  treasurers  of  the 
temple.  Whenever,  therefore,  they  were  required  by  the 
high  priest,  at  any  of  the  festivals,  a  deputation  of  the 
priesthood  waited  on  the  commander  of  the  castle,  on  the 
festival  eve,  to  request  them ;  and  he,  accompanying  them 
to  the  chamber  where  they  lay,  examined  the  seals  in 
their  presence,  opened  the  door,  and  allowed  them  to 
carry  them  to  the  chaml)er  where  the  high  priest  was 
accustomed  to  dress ;  who,  after  the  festival,  returned 
them  with  the  same  formalities.  Such  was  the  manner  in 
which  things  was  conducted,  from  the  deposition  of  Ar- 
chelaus, till  the  time  of  Tiberius.  But,  during  his  reign, 
Vitellius  having  come  to  Jerusalem  as  governor  of  Syria, 
and  been  received  by  the  Jews  with  much  honour,  he, 
to  shew  his  acknowledgment,  obtained  permission  from 
Tiberius  to  commit  the  care  of  this  sacred  deposit  into 
their  hands.  Accordingly  they  enjoyed  this  favour  till 
the  death  of  Agrippa,  when  Cassius  Longinus,  governor 
of  Syria,  and  Cuspius  Fadus,  governor  of  Judea,  com- 

*  Joseph.  War,  v.  5. 

Vol.  I.  H 


58  ANTIQUITIES  OF  THE  JEWS. 

manded  the  Jews  to  return  them  to  the  tower  of  Antonia^ 
and  into  the  custody  of  the  Romans.  This,  as  may  be 
supposed,  gi'ieving  the  Jews,  they  sent  to  the  Emperor 
Claudius,  to  request  their  restoration ;  but  the  young 
King  Agrippa,  being  then  at  Rome,  procured  himself  to 
be  made  keeper,  in  order  to  strengthen  his  political  in- 
fluence. (Joseph.  Antiq.  xv.  11 ;  xviii.  4.)  It  is  easy  to 
see,  from  the  above  description  of  the  tower  of  Antonia, 
of  what  importance  it  was  to  the  Roman  governors ;  for 
it  contained  a  sacred  deposit,  and  enabled  him  to  see  all 
that  happened  in  the  temple.  Hence  we  may  account  for 
the  speedy  rescue  which  was  given  to  Paul,  by  this  offi- 
cer, from  the  enraged  Jews."  He  was  in  the  immediate 
neighbourhood  of  the  temple,  could  observe,  from  the 
loftiness  of  the  towers,  all  that  happened  :  ran  down  from 
thence  through  an  entrance  in  the  north  wall  which  he 
had  for  his  own  use,  and  was  instantly  in  the  court  of  the 
Gentiles,  where  the  crowd  was  collected. — Such  were 
the  gates  in  the  outer  wall,  and  such  the  tower  adjoining 
to  the  temple,  which  is  so  often  mentioned  in  the  Jewish 
writings.  Let  us  now,  therefore,  before  we  enter  the 
wall,  examine  the  objects  which  meet  the  eye  while  walk- 
ing round  its  several  sides;  and,  as  the  east  was  described 
as  the  principal  front,  it  appears  most  natural  to  begin 
with  that. 

There,  directly  in  front,  was  the  valley  Kidron,  Ce- 
dron,  or  Jehoshaphat,  about  two  miles  long,  fruitful  where 
broadest,  and  watered  by  the  brook  Kedron,  which  Le 
Brun  says  (tom.  ii.  ch.  48.)"  is  about  three  paces  broad. 
Yet  it  only  deserves  the  name  of  a  brook  in  winter  and 
after  rain;  for  it  was  quite  dry  on  the  6th  of  April,  1697, 
when  Maundrell  saw  it,  and  it  continues  in  that  state  till 
after  the  autumnal  equinox,  when  the  rainy  season  com- 

*  Arts  xxi.  ol,  "2,  &c. 


MOUNTAIN  OF  THE  LORD's  HOUSE.  50 

mences.  Sandys  informs  us  (p.  146,)  that,,  after  leaving 
the  valley,  it  runs  for  several  miles  in  a  south-east  direc- 
tion, till  it  loses  itself  in  the  Dead  Sea.      On  the  other 
side  of  the  valley  of  Kidron  was  the  Mount  of  Olives,* 
and  that  part  of  it  especially  where  they  used  to  hum 
the  red  heifer ;  and  to  which  there  was  a  road  from  the 
temple,  across  the  valley,  formed  of  arch  upon  arch,  to 
prevent  the  priest,  who  went  on  that  errand,  from  be- 
ing polluted  by  any  secret  grave.     Indeed,  the  Mount 
of  Olives,  or  Olivet,  extended  considerably  both  to  the 
right  and  left,  and  was  distant  from  the  temple,  in  its 
nearest  point,  a  sabbath  day's  journey,  or  two  thousand 
cubits;''  which,  at  21.888  inches  to  a  cubit,  make  one 
thousand  two  hundred  and  sixteen  yards,  or  nearly  three 
quarters  of  an  English  mile. 

It  was  on  this  eminence,  in  front  of  the  temple,  that 
Solomon,  when  instigated  by  his  idolatrous  wives,  in  his 
old  age,  built  a  high  place  to  Chemosh,  or  the  solar  light, 
the  abomination  of  Moab ;  and  to  Moloch,  or  the  solar 
fire,  the  abomination  of  the  children  of  Ammon,'  in  di- 
rect opposition  to  that  temple  which  he  had  formerly 
built  on  Mount  Moriah,  to  Jehovah  Aleim,  or  the  self- 
existing  Three,  who,  to  use  the  language  of  men,  and  as 
the  word  Aleim  imports,  bound  themselves  by  an  oath, 
to  fulfil  their  parts  in  the  plan  of  redemption.  Here  it 
was  that  our  blessed  Saviour  also,  in  the  days  of  his  flesh, 
wept  over  the  devoted  city:***  and  here,  likewise,  both 
he  and  his  disciples  sat  when  they  shewed  him  the  build- 

»  Zech.  XIV.  4. 

b  Lightf.  Comment,  on  Acts  i.  12. ;  founded  probably  on  Josh.  iii.  4. 

=  1  Kings  xi.  7.  ^  iMk^z  xix.  41. 

♦  "Jerusalem  is  encompassed  with  hills,  that  make  it  appear  as  if  situatci 
in  an  amphitheatre ;  but  there  is  no  place,  that  I  know  of,  that  affords  a  distant 
view  of  it.  That  from  the  Mount  of  Olives,  whicli  is  the  best,  from  which  it  can 
all  be  seen,  is  so  near,  that  when  our  Saviour  was  there,  he  might  be  said  almost, 
in  a  literal  sense,  to  have  wept  over  it."    (Shaw's  Travels,  vol.  ii,  ch.  i.) 


60  ANTIQUITIES  Of  THE  JEWS. 

ings  of  the  temple,  meaning  the  steep  wall  of  four  hun- 
dred cubits,  which  Solomon  had  raised  from  the  valley 
of  Kidron,  the  large  stones  of  which  it  was  composed^ 
and  the  beautiful  front  of  the  porch  of  the  temple  :  while 
he,  less  attentive  to  the  grandeur  of  the  building  than 
the  guilt  of  the  worshippers,  poured  forth  that  prophecy 
concerning  its  fall,  which,  from  its  wonderful  accuracy^ 
clearly  evinces  his  Divine  mission.''  Such  then  was  the 
view  directly  in  front,  but  on  turning  to  the  right  hand, 
the  scene  was  considerably  varied;  for  a  part  of  the 
Mount  of  Olives  still  presented  itself;  and,  among  other 
villages,  with  which  it  was  interspersed,  one  saw  the 
delightful  village  of  Bethany,  or  the  house  of  dates,  so 
called  on  account  of  the  abundance  of  palm  trees  that 
grew  there,  of  which  dates  are  the  fruit ;  fifteen  fur- 
longs distant  from  Jerusalem,*'  or  nearly  two  miles, 
whither,  the  blessed  Saviour  often .  resorted,  after  the 
fatigues  of  public  teaching,  to  enjoy  the  conversation 
and  kind  offices  of  Lazarus  and  his  sisters  ;'^  and  in  the 
neighbourhood  of  which,  having  led  his  disciples  thither^ 
after  his  resurrection,  he  gave  them  his  parting  advice, 
and  ascended  up  into  heaven. "*  Its  present  situation  is 
thus  described  by  Maundrell : — ^^  Bethany  is  only  a 
small  village.  At  the  entrance  into  it  are  some  old  ruins^ 
called  Lazarus's  Castle,  supposed  to  have  been  the  house 
where  he  lived ;  and  near  it,  the  sepulchre,  out  of  which 
he  was  raised  by  Christ.  There  is  a  descent  into  it  of 
twenty-five  steps,  at  the  bottom  of  which  is  first  a  small 
square  room,  and  from  thence  a  passage  into  another, 
that  is  still  less,  and  about  a  yard  and  a- half  deeper, - 
in  which  the  body  is  said  to  have  been  laid.  This  place 
is  held  in  great  veneration  by  the  Turks,  who  use  it  for 


»  Matt.  xxiv.  1,  &c.  >>  John  xi.  18. 

*  Luke  X.  38;  John  xi.  1 ;  xii.  2,  &c.  ^  Luke  xxiv.  50  ;  Acts  i.  4, 


MOUNTAIN  OF  THE  LORD's  HOUSE.  61 

an  oratory,  and  make  all  Christians  pay  a  caphar  (or 
tribute)  for  their  admission  into  it."  Nor  would  the 
spectator  overlook  that  part  of  the  valley  of  Kidron, 
which  lay  on  that  quarter,  between  Mount  Olivet  and 
the  city  ;**  and  was  unfortunately  but  too  well  known, 
by  the  valley  of  Tophet,  and  the  valley  of  the  sons  of 
Hinnom  :  for  their  multitudes  of  children  were  sacri- 
ficed to  Moloch,  which  was  the  same  as  Baal,''  or  the 
solar  fire,  in  a  manner  the  most  shocking  to  humanity. 
There  is  little  pleasure  in  describing  scenes  of  horror, 
but  they  are  useful ;  they  shew  us  the  evils  of  a  false 
religion,  and  should  make  us  thankful  for  the  enjoyment 
of  the  true.  Let  it  be  known,  then,  to  the  disgrace  of 
the  Jews,  that,  although  in  possession  of  the  knowledge 
and  worship  of  the  true  God,  they  were  but  two  much 
inclined  to  the  worship  of  idols ;  and  that  there,  in  the 
valley  of  Tophet,  they  erected  an  altar  to  one  of  those 
agents,  which  God  employs  for  the  benefit  of  the  world. 
The  solar  fire  was  erected  into  a  divinity.  An  idol  of 
brass,  having  the  head  of  an  ox,  but  the  body  of  a  man, 
was  made  to  represent  it.  That  idol  was  seated  on  a 
throne  of  the  same  metal ;  a  crown  was  placed  upon  his 
head,  and  its  hands  were  extended  to  receive  their  gifts. 
But  what  gifts  were  deemed  most  acceptable  ?  Had  gar- 
lands of  roses,  baskets  of  fruit,  or  the  lives  of  animals 
been  the  only  request,  it  had  been  comparatively  well : 
but  human  sacrifices  were  demanded ;  and  the  tender 
pledges  of  conjugal  love  must  glut  the  rapacity  of  this 
fictitious  divinity.  The  hollow  idol  was  heated  to  red- 
ness ;  the  parent  himself,  by  a  refinement  of  cruelty,  in 
order  to  acquire  the  summit  of  sanctity,  must  become 
the  priest — himself  must  place  his  darling  on  its  arms. 
No  bewitching  smiles,  nor  mournful  cries,  must  drive 

'  Jer.  xlx.  2.  h  Jer.  xxxii.  35. 


62  ANTIQUITIES  OF  THE  JEWS. 

him  from  his  purpose.     His  eye  must  not  pity,  nor  his 
ear  regard.  His  heart  must  be  steeled  against  every  ten- 
der impression,  and  a  complete  conquest  obtained  over 
the  strongest  feelings  of  humanity.  Fortunately  the  scene 
lasted  not  long ;  sacred  drums,  as  they  were  impiously 
called,  drowned  their  cries :  their  bodies  became  the 
victims  of  a  merciless  superstition ;  but  their  souls  fled 
to  a  merciful  God. — From  this  account  of  the  worsliip 
of  Moloch,  we  may  see  the  origin  of  those  names  which 
marked  the  place  where  he  was  worshipped :  for  it  was 
called  the  valley  of  the  sons  of  Hinnom,  or  the  valley 
of  the  sons  or  children  which  shrieked ;  and  the  valley 
of  Tophet,  or  of  drums,  from  their   being  constantly 
used  on  such  an  occasion."     The  following  extract  from 
D.  Kimchi,  on  2  Kings'  xxiii.  10.  will  shew  the  arts 
which  were  used  to  excite  the  devotion  of  the  worship- 
pers, and  at  the  same  time  explain,  perhaps,  what  wc 
are  to  understand  by   ^'  the  tabernacle  of  Moloch," 
which  is  mentioned  in  Acts  vii.  43  : — "  Our  rabbins,  of 
happy  memory,''  says  he,  '^  inform  us,  that  although  all 
other  houses  of  idolatry  were  in  Jerusalem,  Moloch  was 
without  it,  and  the  image  was  made  hollow,  and  sat 
within  seven  chapels.  Whosoever  offered  a  flower,  they 
opened  to  him  the  first  of  these ;  whoso  offered  turtles  or 
pigeons,  they  opened  to  him  the  second ;  whoso  offered 
a  lamb,  they  opened  to  him  the  third ;  whoso  offered  a 
ram,  they  opened  to  him  the  fourth ;  whoso  offered  a 
calf,  they  opened  to  him  the  fifth ;  whoso  offered  an  ox, 
they  opened  to  him  the  sixth  ;  but  whoso  offered  his  son, 
they  opened  to  him  the  seventh." 

We  have  already  considered  the  scenery  in  front  of 
the  temple,  and  on  the  right  hand ;  let  us  now  look  for  a 
little  to  the  left.  And  on  that  side,  likewise.  Mount  Oli- 

^  Calmct  Diet. 


MOUNTAIN  OF  THE  LORD  S  HOUSE.        63 

vet  extends ;  for,  as  was  formerly  remarked,  the  moun- 
tain known  by  that  name  is  not  one  eminence  only,  but 
a  chain  of  eminences,  several  miles  long,  opposite  to 
Zion,  Moriah,  and  Acra,  and  divided  from  them,  though 
at  unequal  distances,  by  the  brook  and  valley  of  Kidron. 
As  a  person,  therefore,  standing  in  the  east  gate,  saw. 
on  his  right,  the  southern  extremity  of  Olivet,  the  vil- 
lage of  Bethany,  and  the  valley  of  Tophet;  so,  on  turn- 
ing to.  his  left,  he  would  see  the  northern  extremity  of 
the  same  mountain,  the  village  of  Bethphage,  or  the 
house  of  green  figs  (so  called  on  account  of  their  abun- 
dance,) mentioned  in  Matt.  xxi.  1.  about  fifteen  furlongs 
from  Jerusalem  :^  the  head  of  the  brook  and  valley  of 
Kidron ;  and  what  must  ever  be  interesting  to  the  Chris- 
tian's mind,  the  garden  of  Gethsemane,  where  our  Sa- 
viour's dreadful  sufferings  commenced.  The  following  is 
Mr.  MaundrelPs  account  of  this  interesting  place  : — 
^''  A  little  lower,*'  says  he,  ^^  we  were  shewn  Gethse- 
mane, an  even  plat  of  ground,  between  the  foot  of 
Mount  Olivet  and  the  brook  Cedron.  It  is  about  fifty-^ 
seven  yards  square,  but  is  well  planted  with  olive  trees, 
which  are  believed  to  be  the  same  that  grew  there  in 
our  Saviour's  time;  in  virtue  of  which  opinion,  the  olives, 
the  olive  stones,  and  oil  which  they  produce,  become  an 
excellent  commodity  in  Spain ;  and  yet  Josephus  shews, 
in  his  Jewish  War,  vi.  8.  that  Titus  cut  down  all  the 
trees  within  about  an  hundred  furlongs  of  Jerusalem ; 
and  that  the  soldiers  were  obliged  to  fetch  wood  at  that 
distance,  for  making  their  mounts  when  they  assaulted 
the  temple.  At  the  upper  end  of  the  garden  is  a  flat 
ledge  of  naked  rocks,  said  to  be  the  place  on  which  Pe- 
ter, James,  and  John  fell  asleep  during  our  Saviour's 
agony ;  and,  just  by  is  a  cave,  in  which  it  is  said  he  un- 

*  Lightfoot,  Chorog.  Marco  prxmissa,  cap.  iv. 


64  ANTIQUITIES  OF  THE  JEWS. 

derwent  that  bitter  part  of  his  passion.  At  a  small  dis- 
taiice  is  a  narrow  piece  of  ground,  twelve  yards  long 
and  one  broad,  said  to  be  the  path  on  which  Judas 
walked  up  to  Christ,  and  saying  ^  Hail,  Master,^  kissed 
him.  This  narrow  path  is  separated  from  the  garden  by 
a  wall,  as  a  terra  damnata  ;  and,  it  is  remarkable,  that 
this  was  done  by  the  Turks,  who,  as  well  as  the  Chris- 
tians, detest  the  ground  on  which  that  infamous  piece  of 
treachery  was  acted." 

Having  noticed  the  objects  that  presented  themselves 
from  the  east  of  the  temple,  let  us  next  examine  those 
which  were  seen  from  the  south.  And  here,  immediately 
before  the  eye,  lay  all  the  streets  of  Jerusalem,  extend- 
ing in  different  directions,  according  as  the  windings, 
ascent,  or  declivity  of  Ac'ra  allowed ;  where  the  ear,  in 
the  morning,  would  be  gladdened  with  the  sound  of  the 
women  at  the  hand-mills,  grinding  the  corn  for  the  day ; 
and  the  eye  with  the  rays  of  the  sun,  gilding  the  public 
and  private  buildings.  The  bustle  and  agitation  also  of 
the  crowded  city,  would  create  an  interest  in  the  lover 
of  his  species,  while  in  the  soul  of  the  virtuous,  all  the 
moral  sympathies  would  awake,  when  he  considered  it 
as  the  capital  of  that  kingdom,  which  God  had  erected 
to  be  the  lamp  of  spiritual  and  Divine  knowledge  to  the 
surrounding  nations ;  and,  as  the  shadows  of  the  even- 
ing lengthened  around,  his  mind  would  partake  of  their 
sombre  pleasures ;  whilst  the  women,  crowding  to  the 
public  wells,  with  their  pitchers  on  their  shoulders,  like 
Rebecca  of  old,*  and  the  present  inhabitants,  would  ex- 
hibit a  trait  of  female  character,  infinitely  more  interest-- 
ing  to  the  virtuous  mind,  than  all  the  revelry  of  the  fa- 
ionable  world.  Nor  would  he  overlook  the  pool  of  Si- 
loam,  or  Bethesda,  as  it  was  sometimes  called,  whose 

»  Gen.  sxiv.  11.  15. 


MOUNTAIN  OF  THE  LORD's  HOUSE.  65 

porches  screened  the  inhabitants  from  the  sun,  and  whose 
waters  served  for  the  purposes  of  bathing,  and  giving  to 
the  air  a  delicious  freshness :  but  what  makes  it  particu- 
larly interesting  to  the  Christian's  heart,  where  the 
number  of  cures  performed  by  it  at  particular  seasons, 
by  the  descent  of  the  angel ;  and  the  striking  instances 
of  our  Saviour's  power  on  the  impotent  and  blind  men.* 
Air.  Maundrell's  account  of  it  is  as  follows  : — "  On  the 
9th  of  April,  1696,  we  went"  says  he,  ^'  to  take  a  view 
of  what  is  now  called  the  pool  of  Bethesda,  which  is  one 
hundred  and  twenty  paces  long,  forty  broad,  and  eight 
deep,  but  has  no  water  in  it.  At  the  west  end,  there  are 
some  old  arches  now  dammed  up ;  which,  though  there 
are  but  three  in  number,  some  will  have  to  be  the  five 
porches  in  which  sat  the  lame,  halt,  and  blind.'' 

Neither  would  the  Christian  traveller  wish  to  pass 
unheeded  the  Potter's  Field  ;^  that  field  of  blood,"  which 
was  purchased  with  the  money  which  Judas  received 
for  betraying  his  Master,  but  could  not  keep.  It  lay  im- 
mediately without  the  wall  of  the  city,  on  the  south-east 
corner,  and  was  only  about  a  mile  distant  from  the  tem- 
ple. It  would  remind  him  of  the  danger  of  profession 
without  reality,  of  an  undue  love  of  the  world,  and  of 
the  necessity  of  continuing  steadfast  to  his  Lord.  "  On 
the  west  side  of  the  valley  of  Hinnom,"  says  Maundrell^ 
•'  is  the  place  anciently  called  the  Potter's  Field,  and  af- 
terwards {riDl'^pH:)  Hekeldeme,  or  Aceldama,)  the 
field  of  blood,  but  now  termed  Campo  Sancto,  It  is 
only  a  small  piece  of  ground,  about  thirty  yards  long 
and  fifteen  broad ;  one  half  of  which  is  taken  up  by  a 
square  fabric,  built  for  a  charnel  house,  that  is  twelve 
yards  high.  Into  this  building,  dead  bodies  are  let  down 
from  the  top,  there  being  five  holes  left  open  for  that 

»  John  V.  2,  &c,  ix.  11.  ••  Mat.  xxvii.  10.  '  Acts.  i.  19. 

Vol.  I.  I 


66  ANTIQtJlf  IteS  OF  THE  J£W9. 

purpose  ;  through  which  they  may  be  seen  under  several 
degrees  of  decay. '^  (Travels,  April  6,  1697.)  Calmet 
says,  that  the  bodies  are  consumed  in  a  few  days,  which 
he  ascribes  to  the  peculiar  nature  of  the  earth  ;  and  adds^ 
that  the  Empress  Helena  built  the  vault  for  a  charnel 
house,  and  that  she  loaded  several  ships  with  the  earth 
of  Aceldama,  and  ordered  it  to  be  carried  to  Rome; 
where  it  was  laid  near  the  Vatican,  and  still  preserves 
its  quality  of  rapidly  consuming  dead  bodies. — Diet. 
Aceldama  and  Potter's  Field. 

Having  noticed  the  objects  on  the  east  and  south  sideis 
of  the  temple,  let  us  next  proceed  to  those  on  the  ivest. 
And  there,  directly  before  the  eye,  though  at  different 
distances,  were  Millo,  the  king's  gardens,  and  the  foun- 
tain of  Siloam,  which  took  its  rise  at  the  foot  of  Mount 
Zion,  on  the  west;  winded  round  the  outside  of  the 
west  and  south  walls  of  the  city ;  entered  it  after  pass- 
ing the  south-east  corner;  formed  the  pool  of  Bethesda, 
or  Siloam,  within  the  city ;  and  then,  moving  towards 
Moriah,  passed  again  without  the  walls,  and  lost  itself 
in  the  brook  Kidron,  opposite  the  eastern  front  of  the 
temple.  It  was  probably  to  this  rivulet  of  Siloam,  or 
brook  Kidron,  that  the  Psalmist  referred  to  in  Ps.  ex. 
7  ;  when,  prophesying  of  the  sufferings  of  Christ,  he  said, 
"  He  shall  drink  of  the  brook  in  the  way,"  for  these  lay 
between  Jerusalem  and  Calvary ;  although  there  is  no 
doubt  included  in  it  the  spiritual  consolation  by  which 
he  was  supported.  The  present  state  of  the  pool  of  Si- 
loam is  thus  described  by  Sandys,  in  his  Travels,  p.  146: 
•^  In  a  gut  in  the  hill,  above  which  in  the  wall  stood  the 
tower,  was  the  lish-pool  of  Siloam,  containing  not  above 
half  an  acre  of  ground,  now  dry  in  the  bottom  ;  and  be- 
yond it  is  the  fountain  that  fed  it,  now  no  other  than  a 
little  trench,  walled  on  the  sides,  full  of  dirty  water. 
Though  deprived  of  her  salubrious  streams;  she  is  still 
held  in  honour  for  her  former  virtues.'' 


MOtrisTTAlN  OF  THE  LORD'S  HOUSE.  67 

If,  after  leaving  Millo,  the  royal  gardens,  and  Siloam^ 
we  turned  to  the  right,  we  should  have  a  full  view  of 
Mount  Zion,  with  all  the  royal  buildings  and  the  cause- 
way of  Solomon  from  thence  to  the  temple,  delightfully 
shaded  on  either  side  by  a  row  of  oak  and  teil,  or  lime 
trees.  Or,  if  we  looked  to  the  left,  the  eye  would  be 
gratified  with  a  new  view  of  Jerusalem,  the  windings  of 
Siloam,  and  that  sacred  spot  where  our  Lord  was  cru- 
cified. It  lay  without  the  city  a  quarter  of  a  mile,  and 
about  a  mile  and  a-half  west-south-west  from  the  temple. 
But,  although  then  excluded  as  a  polluted  place,  it  now 
possesses  a  more  distinguished  station ;  for  Maundrell 
tells  us  (26  March,)  that  "  Since  Christ  died  upon  it, 
for  the  sins  of  the  world,  the  city  has  been  built  around 
it,  and  it  now  stands  in  the  midst  of  Jerusalem,  a  great 
part  of  the  hill  of  Zion  being  shut  out  of  the  walls  to 
make  room  for  it."  Nor  should  we  overlook  the  sepul- 
chre in  which  our  Lord  was  laid  ;  and  which  we  are  told 
by  the  Evangelist,  was  nigh  to  the  place  where  he  was 
crucified.*  It  was  hewn  out  of  the  natural  rock  of  Cal- 
vary, and  lay  originally  under  ground ;  but  St.  Helena^ 
the  mother  of  Constantine  the  Great,  cut  away  the  rock 
round  about  it,  that  the  floor  of  the  beautiful  churchy 
which  she  erected  over  it,  and  called  the  Church  of  the 
Holy  Sepulchre,  might  be  on  a  level  with  the  floor  of  the 
sepulchre.  It  is  at  present,  therefore,  a  grotto  above 
ground,  curiously  overlaid  with  marble,  and  consists,  as 
Dr.  Shaw  tells  us,  (Travels,  vol.  ii.  ch.  1.)  "  Of  one 
chamber  only,  without  cells,  or  benches,  or  ornaments, 
being  about  seven  feet  square,  and  six  feet  high ;  and 
over  the  place  where  the  body  was  laid,  (whether  that 
was  a  pit,  or  whether  the  body  lay,  bound  up  only  in 
spices  and  linen  upon  the  floor)  there,  for  many  years, 

*  John  x.\.  41. 


68  ANTIQUITIES  OF  THE  JEWS. 

an  oblong  table  of  stone,  of  nearly  three  feet  in  length? 
and  nearly  of  the  same  height,  has  been  erected,  which 
serves  the  Latins  for  an  altar.  The  low  narrow  door,  or 
entrance,  where  the  stone  was  fixed  and  sealed,  till  rolled 
away  by  the  angel,  still  continues  to  conduct  as  into  it; 
and,  as  it  is  not  situated  in  the  middle,  but  on  the  left 
hand,  and  as  the  grave  or  place,  where  Christ  was  laid, 
may  well  be  presumed  to  have  been  placed  within  it,  on 
the  right  hand,  or  where  the  Latin  altar  is  at  present, 
we  may  from  these  circumstances  well  account  for  Mary 
and  John  being  obliged  to  stoop  down*  before  they  could 
look  into  it."'  Such  is  the  account  which  Dr.  Shaw  gives 
of  the  holy  sepulchre,  and  the  church  which  was  erected 
by  St.  Helena  over  it;  but  Maundrell  has  observed,  that 
"^  Although  to  prepare  the  hill  of  Calvary  for  building 
the  church  upon  it,  it  was  necessary  to  reduce  the  top 
of  it  to  a  plain  area,  by  cutting  down  some  parts  of  the 
rock,  and  elevating  others,  great  care  was  taken  that 
none  of  those  parts  concerned  in  our  Saviour's  passion 
should  be  altered  or  diminished ;  and  that  the  part  of 
Calvary,  in  particular,  where  Christ  was  fastened  to  the 
cross,  is  left  entire.  It  being  about  ten  or  twelve  yards 
square,  and  standing  so  high  above  the  floor  of  the 
church,  that  there  are  twenty- one  steps  to  go  up  to  the 
top."  The  same  author  adds,  that,  "  about  the  distance 
of  a  yard  and  a-half  from  the  hole  where  the  foot  of  the 
cross  was  fixed,  is  seen  a  cleft  in  the  rock,  said  by  tradi- 
tion to  be  made  by  the  earthquake  at  Christ's  death, 
when  the  rocks  w'ere  rent.  It  appears  to  be  a  natural 
breach,  about  a  span  wide  at  its  upper  part :  the  sides 
of  it  answer  each  other,  and  it  runs  in  such  intricate 
windings  as  could  not  be  counterfeited  by  art.  The 
chasm  is  about  two  spans  deep,  but  opens  again  below, 

*  John  XX.  5. 11 . 


MOUNTAIN  OF  THE  LORD's  HOUSE.  69 

as  may  be  seen  in  another  chapel,  contiguous  to  the  side 
6f  Mount  Calvary,  and  runs  down  to  an  unknown  depth." 
(Travels,  26th  March,  1696.) 

With  respect  to  the  view  from  the  north  side  of  the 
outer  wall,  it  was  considerably  obstructed  by  the  hill 
Bezetha ;  and  the  objects,  seen  on  either  side  of  it,  were 
the  valley  of  Kidron  on  the  right,  and  the  city  of  David 
on  the  left.  It  was  not  far  from  this  last,  and  in  the  king's 
dale,  that  Absalom's  pillar  or  place  was  erected.  It  is 
mentioned  in  2  Sam.  xviii.  18 ;  and,  although  its  an- 
cient form  be  unknown,  it  may  be  gratifying  to  learn  its 
present  appearance.  It  is  about  twenty  cubits  square  at 
the  bottom,  and  sixty  cubits  high.  In  the  first  twenty 
cubits  it  is  ornamented  with  four  columns  of  the  Ionic  or- 
der ;  for  the  next  twenty,  it  is  somewhat  contracted,  and 
quite  plain,  except  a  small  fillet  at  the  top ;  and  for  the 
next  twenty,  it  changes  into  a  cone,  and  terminates  in  a 
point.  The  whole  is  said  to  be  cut  out  of  the  solid  rock, 
and  there  is  an  apartment  within,  considerably  higher 
than  the  level  of  the  ground  without,  on  the  sides  of 
which  are  niches,  probably  intended  to  receive  coffins. 
It  deserves  notice,  that  it  is  surrounded  by  a  heap  of 
stones,  which  is  continually  increasing,  from  the  super- 
stitious Jews  and  Turks  always  throwing  some  as  they 
pass,  in  token  of  their  abhorrence  of  his  unnatural  re- 
bellion.* 

Thus  have  we  endeavoured  to  give  some  account  of 
the  several  gates  in  the  outer  wall,  of  the  tower  Anto- 
nia,  and  of  the  different  objects  which  presented  them- 
selves to  a  person,  when  walking  around  the  Mountain 
of  the  Lord's  House.  Topographical  descriptions,  ac- 
cording to  their  importance,  excite  very  different  de- 
grees of  interest ;  but  the  serious  Christian  will  tread 

*  Eiicycl.  Pertli.  Art.  Jerusalem. 


70  ANTIQUITIES  OF  THE  JEWS. 

with  pleasure  those  sacred  precincts  which  his  Saviour 
visited  ;  and  examine  those  scenes  which  increase  his  ac- 
quaintance with  the  oracles  of  truth.  We  shall,  there- 
fore, proceed  to  conduct  our  readers  within  the  wall  of 
the  temple,  and  explain,  in  their  order,  the  several  ob- 
jects which  present  themselves. 

SECT.  II. 

The  Court  of  the  Gentiles. 

The  chambers  at  the  gates,  and  their  uses;  sheepfolds  at  the  east  gate ;  chests 
for  the  half  shekel  at  the  east  gate;  manner  of  collecting  and  disposing  of  it 
The  size  of  the  Court ;  the  beautiful  piivement ;  the  cloisters  or  piazzas 
round  about ;  their  grandeur.    The  royal  porch,     Solomon's  Porch. 

In  entering  the  Court  cif  the  Gentiles,  the  most  natu- 
ral approach  is  by  the  east  gate,  which,  as  we  formerly 
remarked,  was  the  principal  gate  of  the  temple ;  and^ 
as  we  enter,  we  shall  find,  on  each  side  of  it,  a  building 
of  two  stories,  the  ground  floors  of  which  were  for  the 
porter's  lodge,  and  shops  (riV^H  Heniuth)  where  those 
who  intended  to  offer  sacrifices,  bought  wine,  oil,  salt, 
flour,  &c. ;  and  at  which  were  stationed  oflicers  to  see 
that  the  sellers  dealt  justly :  while  the  upper  story  of 
these,  which  also  extended  over  the  gate,  and  took  in 
the  whole  length,  was  for  a  court  of  twenty-three,  and 
afterwards  was  occupied  by  the  Sanhedrim,  when  they 
left  the  room  Gezith,  which  we  shall  examine  in  a  sub- 
sequent page.  As  all  the  other  gates  in  the  outer  wall 
had  buildings  adjoining  to  them  of  the  same  kind,  this 
may  perhaps  lead  us  to  understand  the  manner  in  which  - 
certain  persons,  connected  with  the  priesthood,  lived  in 
the  temple.*  They  resided  in  these  apartments  at  the 
several  gates :  for  all  within  the  outer  wall  was  often 

'  2  Kings  xxiv.  14  ;  2  Chron.  xxii.  11, 12,  Luke  ii.  o7. 


COURT  OF  TH£  gentiles.  71 

called  the  temple,  unless  we  explain  their  never  depart- 
ing from  the  temple,  to  mean  their  never  being  absent 
at  the  hours  of  prayer:  whether  they  resided  within  the 
Mountain  of  the  Lord's  House  or  not. 

We  may  also  notice,  that  near  this  gate  were  several 
pens  or  folds,  containing  sheep  and  lambs  to  be  sold  for 
sacrifice ;  so  that  our  Lord  probably  pointed  to  these, 
when  he  delivered  in  the  temple  that  beautiful  discourse, 
concerning  himself  as  the  good  shepherd,  and  his  people 
as  the  sheep.  ^  Perhaps  the  porter,  in  that  discourse,  may 
allude  to  the  porter  of  the  gate,  without  whose  permis- 
sion none  obtained  admittance ;  and  the  conduct  of  a 
shepherd,  in  going  before  his  flock,  might  have  been 
suggested  either  from  memory,  or  from  the  observance 
of  a  flock  coming  to  the  pens,  and  following  their  keeper 
at  that  instant  through  the  gate  of  the  temple.  For  this 
is  the  eastern  mode  of  conducting  sheep,  and  it  was  our 
Saviour's  custom  to  catch  at  circumstances,  and  render 
them  the  vehicle  of  religious  instruction. 

It  was  at  this  gate,  Shushan,  that  the  persons,  who 
were  appointed  to  collect  the  deficiences  of  the  half-she- 
kel, which  every  Israelite  had  to  pay  for  the  redemp- 
tion of  his  life,^  sat  for  about  three  weeks  before  the 
passover,  yearly.  The  common  manner  of  collecting  that 
tax  was  as  follows  : — The  district  collectors  issued  their 
notices  on  the  first  day  of  Adar,  or  the  middle  of  our 
February,  that  the  half-shekel  was  due,  and  that  on  the 
15th  day  of  that  month,  or  about  the  3d  of  our  March, 
they  would  be  in  their  places  to  receive  it.  There  they 
sat  for  about  eight  days,  collecting  it  from  those  wh© 
came  voluntarily,  but  using  no  compulsion  with  those 
who  refused.  After  the  eight  days  were  expired,  their 
books  were  closed  and  transmitted  to  the  general  col- 

*  John  X.  1—16,  (.  Exod.  xxx,  13. 


72  ANTIQUITIES  OF  THE  JEWS. 

lector  at  Jerusalem,  where,  being  examined,  and  the  de- 
faulters marked,  two  boxes  were  set  at  the  gate  Shu- 
shan,  as  being  the  most  frequented  gate  of  the  temple ; 
and  persons  were  appointed  to  receive  them.     The  one 
box  was  for  the  half-shekel  of  the  current  year,  and  the 
other  for  the  arrears  of  former  years.     Nor  were  these 
persons  to  be  refused  with  impunity ;  for  their  powei's 
extended  to  the  seizing  of  an  equivalent  from  the  effects 
of  the  refractory.     They  commonly  began  their  sitting 
on  the  25th  of  Adar,  or  the  13th  of  our  March,  which 
was  immediately  after  the  district  collectors  had  ceased, 
and  continued  their  sittings  till  the  14th  of  Abib,  or  the 
passover,  which  happened  on  the  3d  of  our  April,  sup- 
posing their  years  to  have  always  begun  on  the  21st  of 
March,  or  the  vernal  equinox ;  but  we  shall  find  after- 
wards that  it  was  ambulatory,  being  guided  by  the  ap- 
pearance of  the  new  moon  in  that  month.     After  the 
passover,  they  carried  the  boxes  into  the  temple,  and 
emptied  their  contents  into  the  treasure  chamber  that 
was  appointed  to  receive  them.'* 

Dr.  Lightfoot  cannot  determine  the  situation  of  that 
chamber ;  but,  in  speaking  of  the  Gazophylacia,  or  trea- 
suries connected  vvith  the  temple,  he  gives  us  the  fol- 
lowing particulars,  concerning  it: — It  was  always  locked 
and  sealed,  immediately  after  the  emptying  of  the  chests, 
except  at  three  particular  times  in  the  year,  when  they 
regularly  went  to  take  money  from  it.  These  were  fif- 
teen days  before  the  passover,  fifteen  days  before  pente- 
cost,  and  fifteen  days  before  the  feast  of  tabernacles ; 
or,  according  to  Rabbi  Akiba,  the  son  of  Azai,  on  the 
29th  of  Adar,  the  1st  of  Sivan,  and  the  29th  of  Ab. 
Their  method  of  procedure  did  not  indicate  much  confi- 
dence in  the  persons  employed.     For  he  that  went  in 

•*  Talmud  Sliekelim,  cap.  i. 


COURT  OP  THE  GENTILES.  73 

XvSiS  not  allowed  to  wear  any  garment,  in  which  it  was 
possible  to  hide  money  :  nor  in  his  shoes  or  sandals  :  nor 
even  with  his  phylacteries,  because  there  was  a  possi- 
bility of  his  concealing  money  under  them.  When  he 
entered  the  chamber,  a  watchman  stood  at  the  door 
without,  and  talked  with  him  all  the  while,  lest  he  might 
put  any  of  the  money  into  his  mouth.  Nor  could  he  be- 
gin to  pour  out  the  money  till  he  said  to  those  who  were 
without,  *^  I  empty,"  and  they  replied,  "  Empty,"  three 
several  times.  For  the  money  that  was  brought  in  by 
the  collectors  was  put  into  three  great  chests,  contain- 
ing nine  seahs,  or  three  bushels  a-piece ;  and  if  more  was 
brought  in  than  filled  these,  it  was  laid  down  in  some 
part  of  the  chamber.  The  way  in  which  the  person 
brought  out  the  money  was  as  follows  : — 

It  was,  as  we  have  just  remarked,  deposited  in  three 
chests,  each  of  which  held  three  seahs,  or  one  bushel; 
consequently,  one  of  the  large  chests  in  the  chamber, 
when  full,  would  have  filled  the  three  that  the  person 
carried.  For  the  sake  of  distinction,  they  were  marked 
with  the  first  three  letters  of  the  Hebrew  alphabet ;  and 
one  was  said  to  be  filled  in  the  name  of  the  Jews  of  the 
land  of  Israel ;  another,  in  the  name  of  those  who  were- 
in  the  towns  and  countries  in  the  neighbourhood  of  Ju- 
dea ;  and  the  third,  in  the  name  of  those  who  were  in 
Babylon,  Media,  and  the  places  farther  remote:  for 
these  also  sent  money  to  purchase  burnt  offerings,  sin 
olferings,  &c.*  The  uses  to  which  the  money  was  ap- 
plied were  to  buy  the  daily  sacrifices,  the  additional 
public  sacrifices  at  festivals,  with  their  meat  offerings 
and  drink  offerings,  the  sheaf,  the  two  loaves  mentioned 
in  Levit.  xxiii.  17  ;  all  the  sacrifices  that  were  offered 
by  the  congregation,  the  red  heifer,  scape  goat,  priest'^ 


»  Baruch  i.  10. 

Vol.  I.  K 


74  ANTIQUITIES  OF  THE  JEWS. 

garments^  wood  for  the  altar,  and,  in  general,  all  the 
other  things  that  were  connected  with  the  public  service. 

In  illustration  of  the  Scriptures  we  may  farther  add, 
that  in  the  payment  of  the  half  shekel,  besides  the  difli- 
culty  attending  the  exchange  of  foreign  coins,  there  was 
also  another  difficulty,  viz.  the  obtaining  change  (xEgiia^) 
for  those  who  had  whole  shekels.  This  gave  rise  to  the 
custom  of  the  collectors,  or  others,  acting  the  part  of 
money-changei^(C3*jn7lti^  shulheninij  xE^fxatiatai,)  and 
exacting  a  premium  called  kolbon,  or  the  twelfth  part 
of  a  denarius,  or  Roman  penny,  equal  to  two  and  a-half 
of  our  farthings ;  allowing  the  denarius  to  have  been 
equal  to  sevenpence  three  farthings.  Nay,  such  was 
their  rapacity,  that  if  two  persons  came  and  offered  a 
shekel  between  them,  it  "was  not  accepted,  unless  each 
of  them  paid  the  kolbon,  as  if  they  had  wanted  the  ex- 
change of  a  shekel  each.  It  was  this  exaction  that  ex- 
cited the  indignation  of  our  Lord  at  the  first  and  last 
passovers  which  he  attended,''  and  caused  him  to  over- 
throw the  tables  of  the  kolbonists,  or  money-changers 
(tag  t^aits^ac,  tav  xo/iXv^idifidv,)  as  well  as  the  seats  of 
those  who  sold  doves. 

But  we  are  now  within  the  oii/e?'  court,  or  Court  of 
the  Gentiles,  which  for  several  reasons  merits  our  atten- 
tion. In  the  first  place,  it  was  by  far  the  largest  of  all 
those  courts  which  were  attached  to  the  temple ;  for  it 
comprehended  the  whole  space  within  the  outer  wall, 
which  was  unoccupied  by  the  sacred  ground,  or  that  on 
which  a  Jew  by  birth,  or  a  proselyte  of  righteousness, 
alone  durst  tread.  And  as  the  temple  was  not  placed  in 
the  middle  of  the  square,  for  the  reason  already  given, 
it  was  consequently  divided  into  unequal  portions.  Thus 
the  distance  between  the  eastern  outer  wall  and  the  sa- 

»  John  ii.  15.  ^  John  ii.  15  i  Matt.  xxi.  12. 


COURT  OF  THE  GENTILES.  75' 

cred  ground  was  ninety  cubits ;  between  the  southern 
outer  wall  and  the  sacred  ground,  two  hundred  and 
fifty-nine  cubits ;  between  the  western  outer  wall  and 
the  sacred  ground,  forty-nine  cubits ;  and  between  the 
northern  outer  wall  and  the  sacred  ground,  seventy-two 
cubits.  Thus  it  encircled  the  whole  of  the  sacred  ground, 
although  at  very  unequal  distances ;  for  by  far  the 
greatest  portion  was  on  the  south,  the  next  greatest 
on  the  east,  the  next  on  the  north,  and  the  least  of  all 
on  the  west.  Its  superficial  measure  may  be  ascer- 
tained without  much  difficulty ;  for  the  sacred  ground, 
as  we  shall  afterwards  see,  occupied  three  hundred  and 
sixty-one  cubits  long,  by  one  hundred  and  sixty-nine 
cubits  broad,  or  61,009  superficial  cubits.  We  have 
only  therefore  to  deduct  these  from  five  hundred  cu- 
bits long  and  five  hundred  cubits  broad  (the  whole 
ground  inclosed  by  the  outer  wall,)  or  250,000  cubits, 
superficial  measure,  when  there  remain  188,991  superfi- 
cial cubits,  as  the  contents  of  the  Court  of  the  Gentiles, 
or  fourteen  English  acres,  one  rood,  twenty- nine  poles, 
and  thirteen  yards  ;  of  which  above  two-thirds  lay  to  the 
south  of  the  temple. 

The  above  is  the  account  of  the  Talmud,  but  Jose- 
phus*  divides  the  whole  space  within  the  outer  wall 
differently ;  for  he  says,  "  this  Hil  was  walled  all  round, 
and  in  compass  four  furlongs,  the  distance  of  each  an- 
gle containing  a  furlong  in  length,''  equal  to  two  hun- 
dred and  twenty  yards  square,  or  exactly  ten  English 
acres.  And  in  his  History  of  the  War,^  he  makes  the 
outer  wall,  including  the  Tower  of  Antonia,  to  be  in 
circumference  six  furlongs,  which  augments  the  contents 
to  fifteen  English  acres. 

Into  this  Court  persons  of  all  nations  were  allowed  to 

^  Antiq.  xv.  11.  !j  Bock  v.  5. 


TS'  ANTIQUITIES  OF  THE  JEWS. 

come.     They  might  mix  with  the  Jews,  hear  their  dis- 
courses, and  see  them  entering  into,  and  returning  from, 
the  sacred  ground ;  but  they  durst  not  enter  that  ground, 
on  pain  of  death.    Thus  did  God  wisely  appoint  that  an 
approach  to  knowledge  was  given  to  the  Gentiles :  for 
while  they  admired  the  beautiful  structure  of  the  tem- 
ple, and  saw  the  smoke  of  the  sacrifices  rising  above  the 
walls  which  surrounded  the  courts,  they  would  naturally 
inquire  into  that  ritual  which  distinguished  the  Jews 
from  every  other  nation.  Farther,  it  was  in  the  south  or 
largest  side  of  this  Court  that  the  sheep,  oxen,  and  doves 
were  placed,  which  our  Lord  dispersed  at  the  first  and 
last  passovers  of  his  public  ministry.     The  priests  had 
taken  the  pretext  of  a  number  of  sacrifices,  being  needed 
at  the  great  festivals,  to  establish  a  cattle  market  in  this 
place,  for  the  pretended  convenience  of  the  people,  but 
really  as  an  emolument  to  themselves.     Our  Saviour 
therefore  severely  reproved  them,  and  drove  them  be- 
fore him  towards  the  east  gate  of  the  outer  wall,  where, 
as  we  have  already  seen,  he  also  overturned  the  tables 
of  the  money-changers,  as  having  been  equally  guilty 
of  selfishness  and  rapacity.     But  while  we  are  in  the 
Court  of  the  Gentiles,  we  cannot  overlook  the  beautiful 
pavement   of  variegated   marble,  and  the  piazzas,   or 
covered  walks  (VDD?  (ytaa)  with   which   it  was  sur- 
rounded, and  which  served  both  for  utility  and  beauty. 
Those  on  the  east,  west,  and  north  sides,  were  of  the 
same  dimensions.  They  had  three  rows  of  white  marble 
pillars  of  the  same  height  as  the  outer  wall,  which  was 
twenty- five  cubits,  or  forty-five  feet  seven  inches  ;  the. 
first  row,  along  the  side  of  the  wall,  to  prevent  the 
weight  of  the  roof  of  cedar,  that  was  curiously  wrought 
and  covered  with  cement  to  throw  ofi'the  rain,  from  injur- 
ing it;  the  second  row  fifteen  cubits  distant  from  the  first; 
and  the  third  fifteen  cubits  distant  from  the  second :  so 


i 


COURT  OF  THE  GENTILES.  77 

that  in  each  piazza  there  were  two  ranges  of  fifteen  cu- 
bits each,  for  persons  to  walk  in,  and  the  whole  width  of 
the  covered  walk  was  thirty  cubits,  or  fifty-four  feet 
eight  inches.'  The  piazza  on  the  soutli  difi\:red  how- 
ever from  those  on  the  other  sides,  both  in  width  and 
height,  for  in  it  there  w€re  four  rows  of  pilLirs  disposed 
as  follows  :^ — The  first  was  twenty-five  cubits,  or  forty- 
five  feet  seven  inches  high,  along  the  side  of  the  wall ; 
the  second  was  fifty  cubits  higli,  or  ninety-one  fee?  two 
inches,  and  placed  at  fifteen  cubits'  distance  from  tlie 
first ;  the  third  was  fifty  cubits  high,  or  ninety- one  feet 
two  inches,  and  placed  at  forty-two  cubits  and  a- half 
from  the  second  ;  and  the  fourth  was  twenty- five  cubits 
high,  or  forty -five  feet  seven  inches,  and  placed  at  fif- 
teen cubits'  distance  from  the  third.  Thus  the  first  and 
fourth  rows  were  of  an  equal  height,  and  the  second  and 
third  were  also  equal,  but  double  the  height  of  the  first 
and  fourth.  Hence,  the  spaces  on  this  side  under  the 
the  piazza  were  divided  in  the  following  manner :  1.  A 
walk  of  fifteen  cubits  wide  and  twenty- five  cubits  high, 
next  the  outer  wall.  2.  A  walk  of  forty-two  cubits  and 
a-half  wide,  and  fifty  cubits  high,  in  the  middle ;  and  3. 
A  walk  of  fifteen  cubits  wide,  and  twenty-five  cubits  high 
on  the  inside,  or  side  next  the  temple.  According  to 
this  statement,  the  whole  v^idth  of  the  southern  piazza 
was  seventy-two  cubits  and  a-half,  or  one  hundred  and 
twenty- eight  feet  nine  inches,  which  makes  it  seventy- 
four  feet  one  inch  wider  than  any  of  the  rest.  Nor  is  it 
difficult  to  divine  a  reason  for  this  increase  both  of  width 
and  height ;  for  it  would  afford  a  greater  shelter  from 
the  mid-day  sun,  and  consequently  be  agreeable  in  so 
warm  a  latitude.  I  need  scarcely  add,  that  battlements 
were  necessary  round  the  top  of  the  piazzas  to  prevent 

*  Joseph.  War,  v,  5.  *  Joseph.  Antiq.  xv.  11. 


78  ANTIQUITIES  OF  THE  JEWS. 

accidents.  Perhaps  the  three  rows  of  great  stones,  and 
the  row  of  new  timber  that  are  mentioned  in  Cyrus's 
decree/  referred  to  the  piazzas  of  the  second  temple ; 
and  the  widening  and  raising  the  south  side  may  have 
been  peculiar  to  the  temple,  as  beautified  by  Herod.'' 
What  an  elegant  appearance  must  all  these  rows  of  white 
marble  pillars  have  had !  And  with  how  much  labour 
must  they  have  been  prepared  and  erected  !  It  was  not 
therefore  to  be  wondered  at,  that  Josephus  spoke  of  them 
with  so  much  rapture,  when  he  said,  that  •'  their  effect 
was  incredible  to  those  who  never  saw  them,  and  an 
amazement  to  those  who  did."*" 

The  same  author,  in  his  Jewish  Antiquities,*^  mentions 
both  their  thickness  and  number.  Their  circumference, 
he  says,  was  eighteen  cubits,  equal  to  thirty-two  feet  ten 
inches,  allowing  21,888  inches  to  the  cubit;  consequently, 
their  diameter  must  have  been  six  cubits,  or  ten  feet 
eleven  inches.  Their  number  he  makes  one  hundred 
and  sixty-two  ;  but  that  must  have  been  exclusive  of  the 
row  which  was  ranged  along  the  side  of  the  wall.  For, 
by  looking  into  the  plan  that  accompanies  this  work,  we 
find  nine  rows  independent  of  that,  which  nine  becoming 
the  divisor  of  one  hundred  and  sixty-two,  gives  eighteen 
pillars  for  each  row ;  and  this  eighteen  becoming  the 
divisor  of  five  hundred,  the  number  of  cubits  on  each 
side  of  the  Court  of  the  Gentiles,  makes  twenty-seven 
cubits  and  three  quarters  nearly,  between  each  pillar 
from  centre  to  centre  ;  a  sufficient  stretch  surely  for  the 
beams  of  cedar  that  lay  between  them.  The  following 
extract  from  Josephus,*"  will  give  us  some  insight  into 
their  structure  and  use.  For,  when  describing  a  sedition 
in  the  days  of  Archelaus,  the  successor  of  Herod,  against 
Sabinus,  the  Roman  general,  while  Archelaus  went  to 

^  Ezravi.4.  ^  Joseph.  Antiq.  xv,  II,  '^  lb.  xv.  11. 

'^  Ibid.  "^  Antiq.  xvii.  10. 


COURT  OF  THE  GENTILES,  79 

Rome  to  procure  the  confirmation  of  his  father's  testa- 
ment (which  circumstance  throws  light  on  the  parable 
of  the  nobleman,  in  Luke  xix.  12,  who  went  into  a  far 
country  to  receive  for  himself  a  kingdom,  and  to  return,) 
he  says,  that  "  the  Jews  went  round  about,  and  got  upon 
those  cloisters  which  encompassed  the  outer  court  of  the 
temple  :  whence  an  obstinate  fight  was  still  continued ; 
and  they  cast  stones  at  the  Romans,  partly  with  their 
hands,  and  partly  with  slings,  as  being  much  used  in 
those  exercises.  All  the  archers  also  in  array,  did  the 
Romans  a  great  deal  of  mischief,  because  they  used  their 
hands  dexterously  from  a  place  superior  to  the  others, 
and  because  the  others  were  at  an  utter  loss  what  to  do ; 
for  when  they  tried  to  shoot  their  arrows  against  the 
Jews  upwards,  these  arrows  could  not  reach  them  :  inso- 
much, that  the  Jews  were  too  hard  for  their  enemies. 
This  sort  of  fight  lasted  a  great  while,  till  at  last  the  Ro- 
mans, who  were  much  distressed  by  what  was  done,  set 
fire  to  the  cloisters  so  privately,  that  those  who  were 
upon  them  did  not  perceive  it.  This  fire  being  fed  by  a 
great  deal  of  combustible  matter,  caught  hold  immedi- 
ately on  the  roof  of  the  cloisters.  So  the  wood,  which 
was  full  of  pitch  and  wax,  and  whose  gold  was  laid  on  it 
with  wax,  yielded  to  the  flame  presently ;  and  those  vast 
works,  which  were  of  the  highest  value  and  esteem,  were 
utterly  destroyed,  while  those  that  were  on  the  roof  un- 
expectedly perished  at  the  same  time.'^*  These  things 
happened  about  four  years  before  the  birth  of  Christ, 
but  the  cloisters  were  repaired  before  the  time  of  his 
public  ministry ;  since  we  find  him  teaching  the  people 
under  them.  And  it  was  perhaps  to  them,  that  the  glo- 
rified Head  of  the  church  referred,  when,  in  order  to 


»  Whiston's  Translation,  printed  in  London,  1806:  always  referred  to  in 
this  work. 


80  ANTIQUITIES  OF  THE  JEWS. 

encourage  the  church  of  Philadelphia,  he  said,  in  Rev. 
iii.  12,  '^  Him  that  overcometh  will  I  make  a  pillar  in 
the  temple  of  my  God,  and  he  shall  go  no  more  out." 

Here,  however,  it  may  be  remarked,  that  the  Royal 
Torch  {aroa  ^aaCkixYi)  or  the  name  by  which  Josephus 
calls  the  covered  walk  on  this  south  side  in  honour  of 
Herod, — has  led  some  writers  into  a  mistake,  as  if  it 
were  the  same  with  Solomon's  Porch,  that  is  mentioned 
in  the  New  Testament/  The  porch  called  Solomon\s 
was  in  a  different  quarter ;  for  it  was  the  piazza  on  the 
east  side,  or  the  front  of  the  temple,  and  obtained  its 
name  from  the  same  cause  that  the  gate  on  the  east  was 
commonly  called  the  King's  Gate :  viz.  because  both 
had  been  built  by  Solomon  at  first,  at  a  great  expense, 
and  ever  afterwards  retained  his  name.  Not  that  the 
gate  and  piazza  themselves  had  occasioned  this  expense, 
for  they  were  not  so  much  ornamented  as  some  of  the 
others ;  but  they  were  founded  upon  a  high  wall  of  four 
hundred  cubits  from  the  valley  of  Kidron,  with  stones  of 
twenty  cubits  long,  and  six  cubits  square.''  Such  were 
the  covered  walks  which  surrounded  the  Court  of  the 
Gentiles,  or  outer  court,  and  under  which  our  Saviour 
delivered  some  of  his  beautiful  discourses. — But  it  is  now 
time  that  we  proceed  to  describe  the  sacred  ground,  or 
that,  within  which  none  but  Jews  and  proselytes  of  righ- 
teousness might  enter.  This,  we  lately  said,  compre- 
hended a  space  of  three  hundred  and  sixty-one  cubits 
long,  and  one  hundred  and  sixty-nine  cubits  broad,  or 
four  English  acres,  two  roods,  twenty-five  poles,  fifteen 
yards,  and  five  feet,  and  was  subdivided  into  the  follow- 
ing parts : — 

1st.  The  Hil,  or  Sacred  Fence ;  2d.  The  Court  of  the 
Women  ;  3d.  The  Court  of  Israel ;  and  4th.  The  Court 

•»  John  X.  23.  Acts  iii.  11.  ^  Antiq.  xx.  9. 


THE  HILL,  OR  SACRED  FENCE.  81 

of  the  Priests :  within  which  were  the  brazen  altar ;  the 
temple  itself,  comprehending  the  porch,  holy  and  most 
holy  places;  and  the  several  buildings  adjoining  the 
temple.  We  shall  attend  then  to  each  of  these  in  the  fol- 
lowing sections. 

SECT.  III. 

The  Hit,  or  Sacred  Fence. 

ils  width;  the  wall  that  divided  it  from  the  Court  of  the  Gentiles  ;  doorB  ia 
that  wall;  inscriptions  at  these  doors  ;  height  of  the  Hil  above  the  Court  of 
the  Gentiles ;  Josephus's  account  of  it;  the  different  elevations  between  the 
Court  of  the  Gentiles  and  the  threshold  of  the  porch  of  the  temple. 

This  Hil,  or  Sacred  Fence,  was  a  space  of  ten"  cubits 
wide,  equal  to  eighteen  feet  two  inches,  which  surrounded 
the  sacred  ground,  and  was  itself  a  part  of  it.    It  was  in- 
closed on  the  outside  by  a  wall  of  three  cubits,  or  five 
feet  five  inches  high,  of  lattice  work,  so  that  persons 
walking  in  the  Court  of  the  Gentiles  might  see  through 
it,  as  well  as  over  it.*  It  had  doors  in  it  opposite  to  each 
of  those  which  opened  into  the  Courts  of  the  Women,  of 
Israel,  and  of  the  Priests:^  and  at  these  doors  were  posts 
erected  with  suitable  inscriptions  in  Greek,  Latin,  &c. 
warning  strangers,  and  those  polluted  by  a  dead  body, 
of  the  danger  they  incurred  by  entering  within  them.* 
This  inclosure,  however,  was  not  on  a  level  with  the 
Court  of  the  Gentiles,  but  cut  out  of  the  rock  six  cubits 
above  it ;  its  floor  was  overlaid  with  marble,  and  it  was 
ascended  to,  on  the  several  sides,  by  twelve  steps  of  half 
a  cubit  high  each :  hence  it  formed  a  line  of  ten  cubits 
broad  around  all  the  inner  or  sacred  courts,  and  six  cu- 
bits higher  than  the  outer  court,  or  Court  of  the  Gentiles. 
We  may  here  remark,  for  the  sake  of  perspicuity,  that 

»  Joseph.  War,  v,  5.        ^  Joseph.  Antiq.  xv.  11.        *  Joseph.  War,  v.  5. 

Vol.  I.  L 


S2  ANTIQUITIES  OF  THE  JEWS. 

the  rock,  on  which  the  temple  was  built,  had  several  as- 
censions, or  places  where,  after  continuing  level  for  some 
time,  it  immediately  rose  higher.  Thus  the  Court  of 
the  Gentiles  was  a  large  level  space ;  but  when  a  person 
entered  the  Hil,  or  Sacred  Fence,  he  rose  twelve  steps, 
or  six  cubits.  When  he  went  from  the  Hil  into  the  Court 
of  the  Women,  he  rose  five  steps,  or  two  cubits  and  a- 
half :  from  the  Court  of  the  Women  into  the  Court  of 
Israel  fifteen  steps,  or  seven  cubits  and  a-half :  from  the 
Court  of  Israel  into  the  Court  of  the  Priests,  four  steps 
only,  but  tw^o  cubits  and  a-half:  and  from  the  Court 
of  the  Priests  to  the  threshold  of  the  porch  of  the 
temple,  properly  so  called,  twelve  steps  more,  or  six 
cubits.  Thus,  from  the  Court  of  the  Gentiles  to  the 
threshold  of  the  porch,  thjere  were  no  fewer  than  forty- 
eight  steps,  or  twenty-four  cubits  and  a-half  of  elevation. 
It  is  to  this  place,  called  the  Sacred  Fence,  that  Jere- 
miah refers  in  his  Book  of  Lamentations,  ii.  8.  when  he 
says,  "  He  made  the  Hilj  {^\l)  and  the  wall  to  lament." 
Our  translators  have  rendered  it  ^'  the  rampart ;"  but 
the  meaning  is,  that  God  had  made  the  wall  on  the  in- 
side of  the  Sacred  Fence,  which  surrounded  the  Courts 
of  the  Women,  of  Israel,  and  of  the  Priests,  and  also  the 
Sacred  Fence  itself,  which  was  without  these,  to  mourn 
and  lament. 

SECT.  IV. 

The  Court  of  the  Women. 

Its  diflerent  names  in  Scripture ;  height  above  the  Sacred  Fence;  its  east  gate, . 
commonly  called  the  Beautiful  Gate  of  the  Temple,  and  why ;  the  height  of 
the  wall  between  the  Sacred  Fence  and  the  Court  of  the  Women ;  the  size 
of  the  Court,  its  beautiful  pavement,  its  other  gates.  The  smaller  squares 
■in  each  corner  of  the  Court,  their  dimensions  and  uses  ;  the  Nazarites'  cham- 
ber, account  of  Nazaritism ;  the  wood  chamber  and  persons  emplo3'ed  in  it ; 
limes  of  the  year  wlien  the  wood  was  brought  to  the  Temple ;  way  it  was 


COURT  OF  THE  WOMEN.  83 

uisposed  of  afterwards ;  the  lepers'  chamber,  and  manner  of  their  purifica- 
tion ;  the  oil  chamber,  the  cloisters,  or  piazzas  round  the  Court;  the  treasury 
chest,  their  number,  uses,  and  places ;  the  widow's  mite  explained ;  the  Pha- 
risee and  publican.    Several  other  particulars. 

This  Court  is  never  called  by  that  name  in  Scrip- 
ture ;  but  it  is  its  general  appellation  in  the  Jewish  wri- 
tings. Its  common  name  in  Scripture  is  either  the  J^ew 
Court,''  because  it  was  made  at  a  later  period  than  the 
others,  probably  by  Asa  or  Jehoshaphat ;  or  the  Outer 
Court,^  in  reference  to  the  Court  of  Israel,  which  lay 
farther  in,  towards  the  Temple ;  or  the  Treasury,''  for 
a  reason  which  will  be  noticed  in  a  subsequent  page.  The 
name  by  which  it  was  commonly  known  among  the  Jews, 
viz.  the  Court  of  the  Women  (D^tTll  n^ltl^?)  was  given 
it,  because  it  was  their  appointed  place  of  worship,  and 
beyond  which   they  might  not  go,  unless  when  they 
brought  a  sacrifice ;  at  which  times  they  went  forward  to 
the  Court  of  Israel. — But  let  us  enter  it  at  the  east  gate, 
which,  as  we  formerly  said,  was  the  principal  gate  of  the 
temple,  and  notice  the  objects  that  present  themselves 
as  we  advance.  Rising  then  from  the  Court  of  the  Gen- 
tiles into  the  Hil,  or  Sacred  Fence,  by  the  twelve  steps, 
by  which  it  was  elevated  above  the  Court  of  the  Gen- 
tiles, we  cross  the  width  of  the  Fence,  which  was  a  level 
space  of  ten  cubits,  and  ascend  by  five  steps  to  the  east 
door  of  the  Court  of  the  Women.  Thus,  allowing  half  a 
cubit  to  each  step,  which  was  actually  the  case,  we  find 
that  the  floor  of  the  Court  of  the  Women  was  eight  cu- 
bits and  a- half,  or  fifteen  feet  five  inches  higher  than 
the  Court  of  tne  Gentiles.  But  this  east  gate,  which  in- 
troduces us  into  the  Court  of  the  Women,  ought  not  to 
be  passed  by  unnoticed :  for  it  was  the  Beautiful  Gate 
of  the  temple  which  is  mentioned  in  Acts  iii.  2,  at  which 
the  lame  man  lay  asking  alms  when  Peter  restored  him 

»  2  Chron.  xx.  5.  •>  Ezek.  xlvi.  21.  '  John  v'.ii.  20. 


84  ANTIQUITIES  OF  THE  JEWS. 

to  the  use  of  his  feet.  And  the  reason  of  the  name,  as 
Josephus  tells  us,*  was  because  the  folding  doors,  lintel, 
and  side  posts,  were  all  overlaid  with  Corinthian  brass, 
or  a  mixture  of  gold,  silver,  and  copper;  which  was 
formed  from  the  immense  quantities  of  these  metals  that 
abounded  in  Corinth,  when  it  was  burnt  by  Lucius 
Mummius,  the  Roman  consul,  in  the  year  before  Christ 
146,  and  when  the  violence  of  the  conflagration  melted 
them  down  into  one  general  mass.  It  is  no  wonder,  then, 
that  it  obtained  the  denomination  oiBeantiful;  for,  while 
all  the  rest  of  the  gates,  which  we  have  examined,  to- 
gether with  the  north  and  south  gates  of  this  Court, 
were  only  gilded,  this  was  overlaid  with  massy  plates 
of  this  precious  metal.  We  are  not  informed  by  Light- 
foot  of  the  height  of  the  wall  which  divided  the  Sacred 
Fence  from  the  Court  of  the  Women,  nor  consequently 
of  the  gate  we  are  now  examining :  but  we  may,  per- 
haps, approximate  to  it  from  the  following  words  of  Jo- 
sephus :  for  speaking  of  the  covered  walks  or  piazzas, 
in  the  Court  of  the  Women,  which  shall  be  attended  to 
in  their  proper  place,  he  says,  that  "  except  their  being 
only  a  single  row,  they  wanted  nothing  of  the  exceeding 
greatness  of  those  that  were  below,"^  meaning  evidently 
the  Court  of  the  Gentiles.  Now,  if  that  was  the  case, 
the  wall  round  the  Court  of  the  Women  must  have  been 
of  the  same  height  as  the  outer  wall  we  first  examined, 
namely,  twenty-five  cubits ;  and  the  Beautiful  Gate 
would  be  like  the  east  gate,  in  that  wall,  or  twenty  cu- 
bits high  and  ten  wide,  besides  the  ornaments  on  the 
side-posts  and  lintel,  which  together,  according  to  Jose- . 
phus,*"  were  forty  cubits  wide,  and  fifty  cubits  high.  But 
having  examined  the  gate  which  led  into  the  Court  of 
the  Women,  let  us  next  examine  the  Court  itself. 

»  Antiq.  XV.  11.  War.  v.  5.  ^  War,  v.  5-  '  lb.  v.  5. 


COURT  OF  THE  WOMEN,  85 

And  here  the  firet  thing  we  have  to  remark  is,  its  size. 
It  was  one  hundred  and  thirty- five  cubits  square,  or  one 
English  acre,  one  rood,  twenty-two  poles,  twenty-one 
yards,  and  three  feet ;  its  floor  was  beautifully  paved 
with  marble  ;  and  it  had  four  gates,  viz.  the  gate  called 
Beautiful,  on  the  east ;  the  gate  Nicanor,  on  the  v/est, 
which  led  into  the  Court  of  Israel ;  and  two  others  on 
the  north  and  south,  which  passed  through  the  Sacred 
Fence  into  the  Court  of  the  Gentiles,  but  the  names  of 
which  are  not  known. 

Omitting  the  gate  Nicanor  for  the  present,  we  may 
notice,  that  the  north  and  south  gates  were  gilded,  and 
that  each  of  them  stood  in  the  middle  of  their  respective 
walls,  so  as  to  give  the  Court  a  very  regular  appearance. 
In  each  of  the  corners  of  the  Court  of  the  Women  was  a 
smaller  court,  forty  cubits  long  from  east  to  west,  by 
thirty  broad  from  north  to  south ;  which  smaller  courts 
had  covered  buildings  round  them  of  ten  cubits  at  the 
ends,  by  eight  at  the  sides ;  and  an  open  space  in  the 
middle  of  twenty  cubits  by  fourteen.  The  open  spaces 
in  the  middle  were  for  boiling  places,  where  the  priests 
boiled  the  sacrifices  of  the  people ;  and  the  covered 
buildings  were  allotted  to  the  following  uses  : — Those  in 
the  south-east  corner  were  for  the  Nazarites,  whose  vows 
were  expired,  that  they  might  boil  their  peace-offerings, 
cut  their  hair,  and  put  it  under  the  pot  to  burn,  accord- 
ing to  Numbers  vi.  18. 

The  JVazarites  evidently  obtained  their  name  from 
"ntJj  J^etzer,  '^  to  separate :"  because  they  separated 
themselves  from  three  things,  viz.  from  wine,  and  all 
things  produced  from  the  vine ;  from  tlie  razor,  because 
they  suffered  none  to  come  upon  their  head,  but  allowed 
their  hair  to  grow  all  the  time  of  the  separation ;  and 
from  pollution  by  a  dead  body.*     Nazaritism  was  most 

»  Numb,  vi,  1— S. 


86  ANTIQUITIES  OF  TflE  JEWS. 

ordinarily  for  thirty  days,  which  the  Jewish  doctor^ 
founded  on  the  words  in  Numbers  vi.  5.  "  Unto  the 
Lord  he  shall  be  holy ;"  for  the  Hebrew  numerals  for 
thirty  are  to  be  found  in  the  word  n*!l*?  he  shall  be,  and 
they  may  be  explained  thus — ^<^  Unto  the  Lord  thirty 
days  holy."  But  sometimes  it  was  for  years,  and  even- 
for  life.  When,  therefore,  the  vows  of  Nazaritism,  which 
had  been  made  for  a  limited  time,  expired,  Nazarites 
might  cut  their  hair  either  at  Jerusalem,  or  in  the  places 
where  they  happened  to  be,  as  Paul  did  when  at  Cen- 
chrea :"  but  in  every  case,  the  hair  was  kept  and  brought 
to  these  chambers,  where,  after  offering  up  the  sin-ofi*er- 
ings,  and  burnt- offerings,  they  boiled  their  peace-oifer- 
ings,  putting  the  hair  under  the  vessel ;  and  the  priest, 
taking  the  shoulder  as  it  boiled,  and  a  cake  and  wafer 
of  the  meat-offering,  put  them  on  the  hands  of  the  Na- 
zarite,  to  wave  before  the  Lord,  and  thus  released 
him  from  his  vow.^  Josephus,  in  his  Wars  of  the  Jews,*" 
mentions  Bernice,  the  sister  of  Agrippa,  as  attending 
the  temple  on  account  of  such  a  vow. — Such  then  was 
the  use  of  the  chambers  on  the  south-east  corner.  Those 
on  the  north-east  were  employed  as  places  for  holding 
the  wood  destined  for  the  altar,  where  the  priests,  whose 
genealogy  was  acknowledged,  but  who  had  some  bodily 
blemish  so  as  to  unfit  them  for  attending  the  altar,  re- 
ceived their  portion  of  the  holy  things,*^  and  were  em- 
ployed in  searching  for  any  worms  that  might  be  in  the 
wood ;  for  they  held  it  as  a  maxim,  that  the  wood  which 
had  worms  was  unfit  for  the  altar. 

Josephus  speaks  of  the  Xylophoria,  or  certain  stated - 
and  solemn  times  said  to  be  founded  on  Neh.  x.  34.  xiii. 
30,  31.  on  which  the  people  brought  up  wood  for  this 


»  Acts  xviii.  18.  b  Numb.  vi.  14—20.  '  War,  ii.  15. 

•^  Levit.  xxi.  21—23. 


THE  COURT  OF  THE  WOMEN.  87 

purpose  :*  and  the  Talmudic  treatise  entitled  Taanith, 
reckons  up  nine  special  days  in  the  year  for  this  employ- 
ment, and  allots  the  work  to  nine  of  those  families  which 
returned  from  captivity.  ^^  The  wood-carrying  times/' 
it  says,*"  ^^for  the  priests  and  the  people  were  nine.  On 
the  first  of  Nisan  (21st  March,)  the  sons  of  Arah,  a  son 
of  Judah.  On  the  20th  of  Tammuz  (9th  July,)  the  sons 
of  David,  a  son  of  Judah.  On  the  5th  of  Ab  (23d  July,) 
the  sons  of  Parosh,  a  son  of  Judah.  On  the  7th  of  Ab 
(25th  of  July,)  the  sons  of  Jonadab,  the  son  of  Recab. 
On  the  10th  of  Ab  (28th  of  July,)  the  sons  of  Senaah,  a 
son  of  Benjamin.  On  the  15th  of  Ab  (2d  of  August,)  the 
sons  of  Zattu,  a  son  of  Judah,  and  with  them  the  priests 
and  Levites,  and  whoever  knew  not  their  own  tribe.  On 
the  20th  of  Ab  (7th  August,)  the  sons  of  Patrath-Moab, 
a  son  of  Judah.  On  the  20th  of  Elul  (6th  of  September,) 
the  sons  of  Addin,  a  son  of  Judah.  And  on  the  1st  of 
Thebet  (24th  of  December,)  the  sons  of  Parosh  a  second 
time."  None  of  these  correspond  with  the  14th  of  Ab  in 
Josephus. 

The  wood  that  was  free  of  worms  was  reserved  for  the 
altar;  and  that  which  had  worms  or  blemishes  was  em- 
ployed either  for  boiling,  baking,  or  frying  what  per- 
tained to  the  sacrifices,  or  for  warming  the  guard-rooms 
of  the  priests  and  Levites. 

The  chambers  in  the  north-west  corner  were  for  the 
lepers,  who,  after  observing  the  rites  for  cleansing  al- 
lowed them  in  the  country,''  had  come  to  Jerusalem  on 
the  eighth  day,  with  their  three  lambs  for  a  sin-offering, 
trespass- offering,  and  burnt- offering,  and  had  gone  into 
these  rooms ;  and,  having  bathed  themselves,  had  been 
brought  thence  by  the  priest  who  presided  on  that  sta- 
tion, to  the  gate  of  Nicanor,  which  led  into  the  Court  of 

»  War,  ii,  17.  ^  Per.  iv.  '  Levit.  xiv.  1, 


88  ANTIQUITIES  OF  THE  JEWS. 

Israel,  that  the  particular  priests,  who  had  the  charge  of 
their  oiferings,  and  had  brought  their  lambs  that  were 
devoted  for  trespass,  might  sprinkle  a  part  of  their  blood 
on  their  right  ears,  right  thumbs,  and  right  toes,  in  or- 
der to  their  purification. 

The  only  remaining  corner  we  have  to  examine  is  the 
south-west.  The  chambers  here  were  called  the  houses 
of  oil,  for  here  they  laid  up  the  wine  and  the  oil  which 
were  required  by  the  law  for  the  public  meat-offerings 
and  drink-offerings.  Such  was  the  platform  of  the  Court 
of  the  Women.  It  was  a  perfect  square  :  in  the  middle 
of  each  wall  was  a  gate ;  and  at  each  corner  of  it  was  a 
smaller  court,  devoted  to  sacrifices  and  other  purposes. 
The  prophet  Ezekiel  refers  to  this  Court,  and  to  the  in- 
closed spaces  in  the  corners  of  it,  in  his  46th  chapter, 
verses  21 — 24.  "  Then  he  brought  me  forth  into  the 
outer  court,  and  caused  me  to  pass  by  the  four  corners 
of  the  court ;  and  behold,  in  every  corner  of  the  court 
there  was  a  court :  in  the  four  corners  of  the  court  there 
were  courts  joined  of  forty  cubits  long,  and  thirty  broad; 
these  four  corners  were  of  one  measure ;  and  there  was  a 
row  of  building  round  about  in  them,  round  about  them 
four,  (namely  for  the  chambers  which  we  were  describ- 
ing,) and  it  (viz.  the  open  space  within  the  chambers,) 
was  made  with  boiling  places  under  the  rows  round  about. 
Then  said  he  unto  me.  These  are  the  places  of  them  that 
boil,  where  the  ministers  of  the  house  shall  boil  the  sa- 
crifice of  the  people."  But  what,  it  may  be  asked,  was 
between  these  smaller  courts,  in  the  corners,  and  the' 
doors  on  the  different  sides?  Was  the  wall  bare,  and  un- 
ornamented  ?  or,  had  it  covered  walks  like  the  Court  of 
the  Gentiles  ?  We  answer,  it  had  piazzes  below,  and  gal- 
leries above,  on  three  of  its  sides,  namely,  the  east,  south, 
and  north  ;  but  the  west  side,  or  that  next  the  court  of 
Israel,  had  none.    Nor  were  those  piazzes  and  galleries 


COURT  OF  THE  WOMEN.  89 

built  at  the  same  time  with  the  Court ;  for  it  was  not  till 
inconveniences  were  felt  from  the  men  and  women  crowd- 
ing together,  that  they  thought  of  erecting  them  at  all. 
But  when  that  happened,  they  built  a  piazza  for  the  men 
to  walk  under  below,  and  galleries  for  the  women  to  sit 
in  above.    Hence  they  differed  from  those  around  the 
Court  of  the  Gentiles  in  two  respects.    For  in  the  first 
place,  they  consisted  only  of  two  rows  of  pillars ;  one  at 
the  side  of  the  wall  to  prevent  the  weight  of  the  balco- 
nies from  injuring  it,  and  another  a  considerable  way  out: 
it  is  not  said  how  far,  but  as  there  were  only  two  rows, 
and  the  spaces  between  the  two  rows  in  the  Court  of  the 
Gentiles  was  fifteen  cubits,  it  is  probable  that  the  dis- 
tance was  the  same  here.    Secondly,  those  in  the  Court 
of  the  Gentiles  were  twenty- five  cubits  high,  without  any 
interruption  between  the  ground  and  the  top  ;  but  these 
were  divided  into  parts  or  stories.    It  is  not  indeed  said 
how  many ;  but  if  we  divide  the  twenty-five  cubits,  or 
forty-five  feet  seven  inches,  into  four  stories,  we  have 
eleven  feet  five  inches  nearly  for  each  story.     So  that, 
according  to  this,  there  might  have  been  piazzas  below 
for  the  men,  and  three  stories  above  for  the  women, 
which,  on  the  three  sides  of  the  Court,  would  be  able  to 
hold  a  considerable  number.    There  is  only  one  thing 
more  that  remains  to  be  noticed  in  this  Court — viz.  the 
treasury  chests.    The  treasuries  of  the  temple  were  di- 
vided into  two  classes :  the  treasury  chests,  and  the  trea- 
sury chambers.    The  former  of  which  were  called  Shu- 
periith,  (nnfiltT?)  or  trumpets,  because  they  were  mde 
in  the  bottom  and  narrow  at  the  top,  to  prevent  the  mo- 
ney that  was  put  in  from  being  taken  out.    The  latter 
was  called  Lesecatlu  (HOdS?)  or  the  repositories;  and 
both  bore  the  general  name  of  Corbcm,  {\21\>y)  or  Ker- 
ben^  an  oblation,  or  sacred  gift.    We  have  already  had 
occasion  to  notice  some  of  the  treasure  chambers;  when 
Vol.  I.  M 


^0  AKTIQtriTIES  or  THE  JEWS. 

describing  the  west  gates  of  the  outer  wall  named  Jlsup- 
pirn  ;  and  as  they  will  present  themselves  to  our  consi- 
deration in  a  subsequent  page,  we  shall  at  present  con- 
fine our  attention  to  the  treasure  chests.  These  were 
thirteen  in  number,  eleven  of  which  stood  constantly  in 
the  Court  of  the  Women,  before  the  pillars  on  the  east, 
south,  and  north  sides.  Their  designations  and  uses  were 
as  follow  : — The  first  was  to  receive  the  price  of  the  two 
turtle-doves,  or  two  young  pigeons,  from  those  who  had 
to  offer  them  ;  the  one  for  a  burnt- oifering,  and  the  other 
for  a  sin-offering.  The  second  was  for  those  M^ho  offered 
a  burnt-offering  of  birds  only.  The  third,  for  any  that 
offered  money  to  buy  wood  for  the  altar.  The  fourth,  for 
those  who  offered  money  to  buy  frankincense.  The  fifth, 
for  those  w  ho  offered  gold  for  the  mercy-seat.  The  sixth, 
for  the  residue  of  sin-offerings ;  that  is  to  say,  if  any  set 
apart  a  sum  of  money  for  a  sin-offering,  and  the  price 
was  less  than  the  money  destined,  the  remainder  of  the 
sum,  whatever  it  was,  was  cast  in  there.  The  seventh 
was  for  the  residue  of  trespass- offerings  :  these  two  last 
belonged  to  the  priests. **  The  eighth  chest  was  for  the 
residue  of  the  offerings  of  birds,  of  men  and  women  that 
had  issues,  and  of  women  after  childbirth.  The  ninth, 
for  the  surplus  of  the  Nazarite's  offering.  The  tenth,  for 
the  surplus  of  the  leper's  trespass-ofl'ering  :  and  the  ele- 
venth, for  any  person  that  voluntarily  offered  a  sacrifice 
of  the  herd  in  order  to  buy  it.  Such  were  the  eleven 
treasury  chests  which  constantly  stood  in  the  Court  of 
the  Women,  viz.  three  on  one  side  of  the  Beautiful  Gate, 
three  on  the  other,  and  the  other  five  on  the  north  and 
south  sides  of  the  Court.  The  other  two  chests  were  ap- 
propriated, as  we  formerly  saw,  to  the  collecting  the 
half  shekel,  which  every  Israelite  had  to  pay  for  the  re- 

"  2  Kings  xij.  16. 


COURT  ©F  THE  WOMEN.  91 

demption  of  his  life:*  the  one  for  the  payment  of  the  pre- 
sent year,  and  the  other  for  the  past ;  if  from  accident 
or  neglect  it  happened  to  be  omitted,  and  they  commonly 
stood  for  about  thirty  days  before  the  passover  at  the 
gate  Shushan,  or  the  east  gate  in  the  outer  wall,  as  be- 
ing the  most  frequented  entrance  to  the  temple.'' 

Such  were  the  money  chests  which  stood  in  the  tem- 
ple :  viz.  the  two  that  were  temporary  at  the  gate  SIiu- 
shan,  and  the  eleven  that  were  permanent  in  the  Court 
of  the  Women.    In  this  court  of  the  Women,  called  the 
Treasury,  it  was  that  our  Saviour  delivered  his  striking 
discourse  to  the  Jews,  related  in  John  viii.  1 — 20,  and 
his  beautiful  commendation  of  charity,  when  seeing  the 
widow  throw  her  two  mites  into  one  of  the  chests.  Per- 
haps it  may  be  gratifying  to  know  their  real  value,  which 
we  may  easily  ascertain  by  attending  to  the  table  of  mo- 
ney given  in  a  subsequent  part  of  this  work.  In  that  ta- 
ble we  find  that  a  mite  was  a  small  brass  coin,  equal  in 
value  to  the  Jewish  half  farthing;  and  that  the  two  mites, 
or  farthing,  were  only  equal  in  value  to  the  twelfth  and 
a  half  part  of  a  penny  sterling.  But  it  is  the  motive,  and 
not  the  sum,  that  God  regards.  Man  looketh  only,  or  at 
least  often,  to  the  outward  appearance,  but  the  Lord 
looketh  at  the  heart.    Before  we  quit  this  Court  of  the 
Women  we  may  remark,  that  it  was  hither  the  Pharisee 
and  Publican  came  to  pray;  the  one  advancing  with  con- 
fidence towards  the  gate  Nicanor,  through  which  he 
had  a  view  of  the  temple,  and  saying,   "  God,  I  thank 
thee,  that  I  am  not  as  other  men;'^  while  the  other  stood 
afar  off,  smiting  upon  his  breast  and  saying,   ^^  God  be 
merciful  to  me  a  sinner." *=  Into  this  court  also  it  was  that 
the  lame  man  followed  Peter  and  John,  when  it  is  said, 


*  Exod.  XXX.  13. 

■>  Lightf.  Chorog.  Decad.  before  Hcb,  and  Talm.  Exer.  on  Mark,  cliap.  iii 

''■  Luke  xviii,  10 — iS. 


92  ANTIQUITIES  OF  THE  JEWS. 

in  Acts  iii.  8.  that  he  went  with  them  into  the  temple 
after  he  was  cured ;  the  Court  of  the  Women  being  the 
ordinary  place  of  worship  to  those  who  brought  no  sa- 
crifice. And  from  thence,  after  prayers,  he  went  back 
with  them  through  the  Beautiful  Gate  of  the  temple, 
where  he  had  been  lying,  and  through  the  Sacred  Fence 
into  the  Court  of  the  Gentiles,  where,  under  the  eastern 
piazza,  or  Solomon's  Porch,  Peter  delivered  that  sermon 
which  converted  five  thousand.  It  was  in  this  same  Court 
of  the  Women  that  the  Jews  laid  hold  of  Paul,  when  they 
thought  him  a  violater  of  the  temple,  by  taking  Gentiles 
within  the  Sacred  Fence.^  In  this  Court  did  the  high 
priest  once  a-year,  namely,  at  the  feast  of  expiation, 
read  a  portion  of  the  law.  Here  also  the  king,  once  in 
seven  years,  or  in  the  year  of  release,  did  the  same  at 
the  feast  of  tabernacles.  And  in  this  Court,  as  we  shall 
see  in  a  subsequent  page,  did  the  people  rejoice  with 
great  joy  every  year  at  that  solemnity. 

We  shall  only  add,  that  it  was  in  this  Court  that  the 
King  Agrippa  hung  up  the  gold  chain  given  him  by 
Caius  Caligula,  the  Roman  emperor,  of  equal  weight 
with  that  iron  chain  with  which  he  had  been  bound  by 
the  order  of  Tiberius,  as  a  testimony  of  his  gratitude  to 
Almighty  God  for  the  favourable  change  in  his  alTairs.'' 
And  perhaps  it  was  around  this  Court,  or  the  Court  of 
the  Gentiles,  or  of  Israel,  that  the  spoils  which  Herod 
took  from  the  barbarous  nations  were  suspended ;  when 
Josephus  says  of  them,  that  they  were  fixed  around  the 
entire  temple,  being  dedicated  to  the  temple ;  with  the 
addition  of  those  he  had  taken  from  the  Arabians.'' 

Such  are  the  particulars  that  claim  our  notice  in  the 
Court  of  the  Women.  They  are  hot  uninteresting  to  the 
Christian  scholar,  as  they  serve  to  throw  considerable 
light  on  the  oracles  of  truth. 

»  Acts  xxi.  26,  Sec.  ^  Joseph.  Antiq.  xix.  6.  '  Antifi-  xv.  11. 


COURT  OF  ISRAEL.  93 


SECT.  V. 


The  Court  of  Israel, 

Height  of  the  wall  between  it  and  the  Court  of  the  Women ;  relative  heights  of 
the  two  courts;  steps  which  led  from  the  one  into  the  otlier ,-  for  what  they 
were  remarkable ;  Psalms  of  Deg'rees  explained ;  chamber  under  them  for  the 
musical  instruments.  The  gate  Nlcanor;  its  height,  beauty,  the  names  it  has 
in  Scripture ;  various  things  appointed  to  be  done  in  it  (the  three  remarkable 
.  things  that  happened  forty  years  before  the  destruction  of  Jerusalem.)  Size 
of  the  Court  of  Israel.  Objects  on  the  east  side  of  it :— a  room  for  the  Coun- 
cil of  Twenty-three.  The  place  where  Solomon's  brazen  scaffold  stood ;  the 
king's  pillar ;  the  Levites'  ward ;  the  chamber  of  Phineas ;  pastry-man's 
chamber ;  the  place  where  the  stationary  men  stood.  Objects  on  the  south 
side :— the  chamber  of  lots ;  Gezith,  where  the  Sanhedrin  sat ;  their  number, 
qualifications  for  office,  manner  of  sitting,  hours  of  attendance,  causes  that 
came  before  them,  punishments  they  inflicted.  The  names  of  their  presidents, 
and  places  to  which  they  removed  on  leaving  Gezith.  The  draw-well  cham- 
ber; the  Water  gate;  the  chamber  of  incense;  receipt  for  making  and  using 
it ;  the  room  where  the  high  priest  first  bathed  on  the  day  of  expiation ;  tlie 
wood  room ;  Peredrin,  or  the  vestry  of  the  temple ;  the  Levites'  ward ;  the 
(Jate  of  Firstlings ;  another  Levites' ward;  the  Gate  of  Kindling;  the  com- 
mon-hall of  the  Levites  while  on  guard;  the  distance  of  the  gates  on  this 
side  of  the  Court  from  each  other.  Objects  on  the  luest  side  ;  none.  Objects 
on  the  north  side : — the  relative  situation  of  the  gates.  Bithmuked,  contain- 
ing the  chamber  for  the  lambs  used  in  the  daily  sacrifice;  a  bathing  room  for 
the  priests ;  the  common-hall  for  the  priests  on  guard ;  the  chamber  where 
tlie  shew  bread  was  prepared,  and  the  place  where  the  Maccabees  deposited 
the  stones  of  the  altar  that  was  polluted  by  Antiochus.  The  gate  Muked; 
the  treasure  chamber  for  the  poll-tax ;  another  Levites'  ward ;  chamber  for 
the  money  that  was  devoted  to  repair  the  temple ;  the  gate  Corban,  or  of  the 
Women  ;  the  salt  chamber;  chamber  for  the  hides;  chamber  for  washing  the 
entrails;  the  other  chamber  where  the  high  priest  bathed  on  the  day  of  ex- 
piation ;  the  Gate  of  Sparkling,  or  of  Song ;  Levites'  and  priests'  wards  ;  the 
chamber  of  stone  vessels. 

The  Court  of  Israel  was  formerly  mentioned  as  the 
third  division  of  the  sacred  ground ;  and  in  passing  out 
of  the  Court  of  the  Women  into  it,  we  meet  with  a  high 
wall  of  separation,  the  side  of  which,  next  the  Court  of 
the  Women,  was  thirty-two  cubits  and  a-half  high,  but 
the  side  next  the  Court  of  Israel  only  twenty-five.  The 
reason  of  which  difference  was,  that  as  the  rock  on  which 


94  ANTIQUITIES  OF  THE  JEWS. 

the  temple  stood  always  became  higher  as  yoii  went  to 
the  westward,  so  the  several  courts  naturally  became  ele- 
vated in  proportion.  Thus,  as  we  formerly  said,  there 
were  twelve  steps,  or  six  cubits  of  ascent  from  the 
Court  of  the  Gentiles  into  the  Hil,  or  Sacred  Fence;  five 
steps,  or  two  cubits  and  a-half  thence  into  the  Court  of 
the  Women;  and  now,  there  are  fifteen  steps,  or  seven  cu- 
bits and  a-half  from  the  Court  of  the  Women  into  the 
Court  of  Israel ;  which  seven  cubits  and  a-half  are  the 
exact  difference  between  thirty-two  and  a-half  and 
twenty-five,  or  the  outer  and  inner  sides  of  the  dividing 
wall.  Consequently,  the  Court  of  Israel  was  higher  than 
the  Court  of  the  Gentiles  by  sixteen  cubits,  or  twenty- 
four  feet,  and  the  ascent  from  the  one  to  the  other  was 
by  thirty-two  steps  in  all.  The  fifteen  steps  which  led 
out  of  the  Court  of  the  Women  into  the  Court  of  Israel 
were  in  the  form  of  a  semicircle,  so  as  to  allow  a  more 
easy  communication :  and  their  number  gave  rise  to  the 
fifteen  psalms,  from  the  120th  to  the  134th  inclusive, 
being  entitled,  ^^  Psalms  of  Degrees ;"  because  upon 
these  the  Levites  stood  and  sung  them  at  the  feast  of  ta- 
bernacles. We  may  also  remark,  that  on  either  side  of 
these  steps  there  was  a  door  in  the  wall,  facing  the  Court 
of  the  Women,  which  opened  into  chambers  under 
ground,  whose  roof  was  level  with  the  floor  of  the  Court 
of  Israel,  where  the  Levites  deposited  their  musical  in- 
struments when  they  had  finished  their  singing  in  the 
daily  service  in  the  Court  of  Israel.  They  came  down 
the  fifteen  steps,  and  at  the  "bottom  turned,  to  the  right 
and  left,  into  the  chambers  we  are  now  describing.  But 
let  us  ascend  the  steps  to  the  gate  that  conducts  us  from 
the  one  court  into  the  other. 

According  to  Josephus  it  was  fifty  cubits  high,  inclu- 
ding the  tower  at  the  top,  but  the  door  was  only  forty 
cubitS;  and  richly  ornamented  with  silver  and  gold,  laid 


COURT  OF  ISRAEL.  95 

on  to  a  great  thickness;  but  he  does  not  inform  us 
whether  it  was  gilt  or  plated.  Either  way,  however,  it 
would  form  a  counterpart  to  the  gate  called  Beautiful  at 
the  other  end  of  the  Court.*  The  gates  at  the  sides  of 
the  Court  are  not  described,  but  they  were  probably 
much  lower :  perhaps  of  the  same  size  as  those  in  the 
Court  of  the  Gentiles. 

This  gate,  between  the  Courts  of  the  Women  and  of 
Israel,  was  formerly  known  by  different  appellations. 
Thus  it  is  called  the  higher  gate  of  the  Lord's  house,  in 
2  Kings  XV.  35,  and  2  Chron.  xxvii.  3,  in  allusion  to 
those  which  were  lower  down :  the  new  gate,  in  Jer. 
xxvi.  10,  and  xxxvi.  10,  because  rebuilt  by  Jotham  '^  the 
gate  of  entrance^  in  Ezek.  xl.  15,  and  the  brazen  gate, 
in  Josephus '."  but  the  most  common  name  by  which  it 
was  known  in  our  Saviour's  days,  was  the  Gate  of  Nica- 
nor ;  either  because  one  of  that  name  residing  at  Alexan- 
dria, in  Egypt,  sent  the  two  doors  of  it  to  Jerusalem  ;  or 
because  they  slew  there  a  Grecian  prince  of  the  name  of 
Nicanor,  in  the  time  of  the  Asmonseans ;  or  in  honour 
of  Saleucus  Nicanor,  the  first  king  of  Syria,  who  had 
shewn  himself  a  friend  to  the  Jewish  nation.  However 
this  may  be,  it  was  in  this  gate,  which  was  accounted 
of  the  same  sanctity  with  the  Court  of  the  Women,  that 
the  leper  stood,  to  have  his  atonement  made,  and  cleans- 
ing completed :  here  they  tried  the  suspected  wife  by 
making  her  drink  of  the  bitter  waters ;  an  account  of 
which  is  given  in  Part  IV.  Sec.  5th :  it  was  here  that 
the  gold  tablet,  presented  by  Helena,  %ieen  of  the  Adia- 
beni,  on  the  River  Adiab,  in  Assyria,  was  suspended,  on 
which  was  written  the  section  about  the  suspected  wife : 
here  likewise  women  appeared  after  childbirth  for  puri- 
fication ;  and  here  consequently  the  Virgin  Mary  pre- 

•  War,  V.  5.  ^  2  Chron.  xxvii,  3.  "  War^ii.  17. 


96  ANTIQUITIES  OF  THE  JEWS. 

sented  lier  child.'  We  may  also  remark,  that  Josephus,* 
when  treating  of  the  prodigies  that  presaged  the  de- 
struction of  Jerusalem,  mentions  a  remarkable  one  con- 
cerning this  gate.  His  words  are  as  follow  :  ^*  The  east 
gate  of  the  inner  temple  being  of  brass  and  extremely 
heavy,  and  which  could  hardly  be  shut  by  twenty  men ; 
when  barred  and  bolted  exceedingly  strong  and  sure, 
was  seen  by  night  to  open  of  its  own  accord  ;  which  tlie 
simpler  did  interpret  as  a  very  good  omen  ;  but  those  of 
deeper  research  suspected  that  it  presaged  the  decay 
and  ruin  of  the  strength  of  the  temple."  It  is  indeed 
worthy  of  notice,  that  the  Jew^s  themselves  date  three 
remarkable  things  as  happening  forty  years  before  the 
destruction  of  the  temple,  or,  in  other  words,  about  the 
time  of  our  Saviour's  death ;  namely,  the  opening  of 
these  folding- doors,  the  Sanhedrin's  leaving  the  room 
Gezith,  and  the  scarlet  list  on  the  scape  goat's  head  not 
altering  from  red  to  white,  which  they  assert  it  did  in 
former  times.  Might  not  these  have  convinced  them, 
that  their  ecclesiastical  glory  was  departing;  that  their 
civil  liberties  were  coming  to  a  close ;  and  that  he  whom 
the  scape  goat  represented,  had  actually  appeared  to 
take  away  the  sin  of  the  world?  But  "blindness  in  part 
is  happened  unto  Israel,  until  the  fulness  of  the  Gentiles 
be  come  in."*" 

Let  us  now  enter  the  gate  and  examine  attentively  the 
several  odjects  which  were  to  be  seen  in  the  Court  of 
Israel. 

Generally  speaking,  the  whole  of  the  remaining  space 
might  be  called  the  Court  of  Israel,  for  there  was  no. 
wall  between  it  and  the  Court  of  the  Priests  :  but  as  it 
was  commonly  limited  to  much  narrower  bounds,  we 
shall  adopt  that  limitation.    Let  it  be  observed,  then, 

»  Luke  ii.  22,  ^  War,  vi.  5.  "  Rom.  xi.  25. 


COURT  OF  ISRAEL.  97 

that  the  Court  of  Israel,  as  thus  defined,  was  that  por- 
tion of  ground  which  surrounded  the  Court  of  the  Priests; 
and  was  itself  surrounded  on  the  south,  west,  and  north 
sides,  by  the  wall  which  separated  it  from  the  Sacred 
Fence,  and  on  the  cast  by  that  which  divided  it  from 
the  Court  of  the  Women.  It  was  in  the  form  of  an  ob- 
long, whose  north  and  south  sides  were  one  hundred 
and  eighty-seven  cubits  long,  by  only  eight  cubits  broad ; 
and  whose  east  and  west  sides  were  one  hundred  and 
thirty-five  cubits  long,  by  eleven  cubits  broad ;  and  thus 
contained  one  rood,  twenty- eight  poles,  sixteen  yards, 
six  feet,  English  measure.  As  the  dividing  line  between 
it  and  the  Court  of  the  Priests  was  a  row  of  pillars,  and 
these  were  covered  above,  like  the  pillars  in  the  Court 
of  the  Gentiles  and  the  Court  of  the  Women ;  so  the 
Court  of  Israel  was  properly  a  piazza  of  the  above  di- 
mensions, under  which  the  Israelites  stood,  while  their 
sacrifices  were  burning  in  the  Court  of  the  Priests.  This 
piazza  was  formed  of  part  of  the  Algum  trees,  which 
the  servants  of  Solomon  brought  from  Ophir  ;"*  and  it 
had  a  full  view  of  the  altar  and  temple,  and  of  all  the 
priests  who  were  officiating. 

But  let  us  proceed  regularly,  and  survey  the  objects 
worthy  of  notice  on  its  several  sides,  beginning  with  the 
east.  Here,  above  the  gate  Nicanor,  was  a  room  for  one 
of  the  Councils  of  Twenty- three,  of  which  there  were 
two  in  the  temple,  one  here,  and  one  over  the  gate  Shu- 
shan,  in  the  outer  wall,  before  the  Sanhedrin  took  posses- 
sion of  it.  It  was  in  one  of  these  judicatories  that  our  Sa- 
viour disputed,  when  only  twelve  years  of  age,  astonish- 
ing the  doctors. '^  Immediately  before  the  gate  was  the 
place  where  Solomon  erected  the  brazen  scafibld,  on 
which  he  uttered  that  beautiful  prayer  at  the  consecra- 
— — — — — ^ —  ■  , 

*  2  Cliron.  \\.  11.  ''  Luke  ii.  46. 

Vol.  I,  N 


99  ANTIQUITIES  OF  THE  JEWS. 

tion  of  the  temple,  which  is  recorded  in  1  Kings  viii.  22— 
53,  and  2  Chron.  vi.  12 — 42.    And  there  too,  in  after 
times,  stood  the  king's  pillar,  as  it  is  called  in  2  Kings 
xi.  14;  xxiii.  3  ;  and  2  Chron.  xxiii.  13;  where  the  kings 
on  particular  occasions  took  their  station.^    Such  were 
the  objects  immediately  above  and  before  the  gate :  the 
only  other  objects  on  that  side  which  are  mentioned,  are 
the  Levites'  ward  and  the  Chamber  of  Phineas  on  the 
right  (marked  No.  1.  in  Plate  II.) ;  and  that  of  the  pas- 
try-man, on  the  left  as  you  enter  the  Court  (marked 
No.  2.)    The  Chamber  of  Phineas  was  the  wardrobe  for 
the  priests,  whence  they  received  their  vestments  when 
they  entered  on  office,  or  required  new  ones ;  and  into 
which  they  returned  the  old,  to  be  unravelled  for  wicks 
to  the  lamps  at  the  feastof  tabernacles.  It  was  called  by 
that  name  in  honour  of  one  Phineas,  who  had  been  re- 
markably faithful  in  his  office.   The  pastry-man's  cham- 
ber was  the  place  where  they  prepared  the  daily  meat 
offering  of  the  high  priest,  in  offering  of  which  he  was 
distinguished  from  the  other  priests.    And  we  may  re- 
mark, before  leaving  this  side  of  the  Court,  that  here 
commonly  stood  the  stationary  men,  who  represented  the 
Israelites  in  their  attendance  on  the  service,  and  of  whom 
we  shall  speak  more  particularly  in  a  subsequent  part  of 
this  work. 

But  let  us  now  turn  to  the  south  wall  of  the  Court  of 
Israel,  and  examine  the  objects  worthy  of  attention  on 
that  side.  The  first,  in  the  south-east  corner,  was  the 
building  called  Gezith  (ri^M?)  where  the  Sanhedrin  so 
long  sat.  It  was  built  by  Simeon  ben  Shetah,  vice-presi.- 
dent  of  the  Sanhedrin,  in  the  time  of  Hyrcanus  Jannseus, 
one  of  the  Asmonsean  princes.  Its  name  denotes  that  it 
was  built  of  stone  neatly  polished ;  for  so  the  word  is 


>  2  Chron,  xxxiv.  31  j  Ezek.  xlvi.  2—8. 12. 


COURT  OF  ISRAEL.  99 

used  in  Exod.  xx.  25  ;  1  Kings  v.  17 ;  and  several  other 
places :  and  it  was  said  to  be  half  holy  and  half  common, 
meaning  that  it  stood  half  within  the  Court  of  Israel, 
and  half  without  it,  in  the  wall  and  Sacred  Fence,  with 
a  door  entering  into  either  place,  and  a  dividing  wall  be- 
tween them.  That  half  which  entered  from  the  Sacred 
Fence,  (and  which  is  marked  No.  3.  in  Plate  II.)  was 
the  place  where  the  Sanhedrin  sat ;  for  it  was  one  of 
their  traditions  that  none  might  sit  within  the  verge  of 
the  Court  of  Israel,  but  the  kings  of  the  house  of  David. 
And  it  was  by  this  door  from  the  Sacred  Fence  that  the 
criminals  entered  to  be  judged  :  but  there  was  a  door  on 
the  other  side  into  the  Court  of  Israel,  for  the  use  of  the 
Sanhedrin.  The  other  half  of  the  chamber  Gezith, 
(marked  No.  4.  in  Plate  II.)  was  entered  from  the  Court 
of  Israel,  and  was  the  place  where  the  priests  cast  their 
lots  for  the  daily  service,  and  offered  up  certain  prayers 
to  the  God  of  Israel^  which  will  afterwards  be  more  par- 
ticularly noticed. 

But  we  cannot  leave  the  chamber,  where  the  great 
council  of  the  nation  sat,  without  attending  a  little  to  its 
history.  It  consisted  of  seventy- one  members,  answering 
to  Moses  and  the  seventy  elders,  whom  he  chose,  when 
God,  in  the  wilderness,  first  appointed  it.^  These  mem- 
bers were  composed  of  priests,  Levites,  and  Israelites ; 
or,  as  they  are  called  in  the  New  Testament,  chief 
priests,  scribes,  and  elders :  the  first,  meaning  the  heads 
of  the  twenty-four  courses,  which  were  appointed  by  Da- 
vid/ and  revived  after  the  captivity  by  Ezra,  making 
one-third  of  the  whole  number  j  the  second,  were  tran- 
scribers and  teachers  of  the  law;  and  the  third,  were  the 
heads  of  the  tribes  of  Israel, — making  between  them  the 
other  tv/o- thirds.    The  qualifications  for  office  are  said 


^  Numb.  xi.  16,  17.  t.  i  ChroR.xxiv.  1. 


100  ANTIQUITIES  OF  THE  JEWS. 

to  have  been  the  following : — They  were  to  have  wis- 
dom, integrity,  the  fear  of  God,  love  of  truth  and  impar- 
tiality; were  to  be  learned  in  arts  and  languages;  skilled 
in  physic,  arithmetic,  astronomy,  and  astrology ;  able  to 
judge  in  cases  of  magic,  sorcery,  and  idolatry ;  without 
any  bodily  blemish;  aged,  but  not  too  old,  lest  they  might 
be  unable  to  endure  the  fatigues  of  office ;  and  fathers, 
that  they  might  be  acquainted  with  tenderness  and 
compassion. 

Their  manner  of  sitting  was  this  : — ^The  most  eminent 
person  among  them  for  worth  and  wisdom  was  chosen 
JVasi,  (N'JJ^J,  JVeshia)  that  is,  prince,  or  president. 
Whilst  the  king,  therefore,  had  the  charge  of  the  army 
and  of  war,  and  the  high  priest  of  the  Divine  worship, 
it  was  the  president's  duty  to  be  the  repository  of  tradi- 
tion. He  resolved  cases  of  conscience,  and  taught  the 
oral  law,  which  Moses  was  said  to  have  entrusted  to  the 
seventy  elders.  Esdras,  or  Ezra,  is  considered  as  the  in- 
stitutor  of  this  office,  and  to  have  settled  it  in  David's 
family.  Hillel,  who  came  from  Babylon  in  the  reign  of 
Herod,  thirty  years  before  Christ,  exercised  it  with 
great  honour.  Nor  did  the  destruction  of  Jerusalem  oc- 
casion its  abolition,  for  it  continued  under  the  title  of 
patriarch,  or  chief  of  the  captivity  for  many  ages  after.-* 
The  second  in  dignity  was  the  vice-president,  or  pi  DO 
iJ<,  Ab-bith-din,  the  father  of  the  house  of  judgment. 
He  sat  on  the  right  hand  of  the  president,  but  on  a  lower 
seat  (which  may  serve  to  illustrate  the  phrase  in  Matt. 
xxvi.  64.  of  sitting  on  the  right  hand  of  power  :)  and  the 
rest  of  the  Sanhedrin  took  their  places  according  to  the 
date  of  their  election,  on  either  hand  of  these,  and  on  a 
leivel  with  the  vice-president,  in  the  form  of  a  semicircle. 
The  high  priest  was  not  a  constituent  member  of  this 

*  Basnage's  Hist,  of  the  Jews ;  book  i,  chap.  4. 


COURT  OF  ISRAEL.  101 

Court,  unless  elected  for  his  personal  merit ;  and  the 
king  had  no  vote,  lest  his  presence  might  prevent  liberty 
of  speech,  and  influence  decisions.  Within  the  semicircle 
were  two  seats  for  the  CDU^nn  1"l£DlD?  Siiperu  ediinim, 
or  scribes  of  judgment ;  that  on  the  right,  was  for  him 
who  registered  the  votes  of  acquittal ;  and  that  on  the 
left,  for  him  who  marked  the  sentences  of  condemnation. 
Before  them,  at  some  distance,  and  lower  down,  sat 
those  wise  men,  out  of  whose  number  the  vacancies  in 
the  Sanhedrin  were  to  be  supplied,  which  was  commonly 
done  by  lots  and  the  laying  on  of  hands,  as  Moses  did  to 
Joshua;  or  by  pronouncing,  in  the  presence  of  three 
judges  at  least,  the  following  words  :  "  Thou  art  asso- 
ciated with  us,  and  power  is  given  thee  to  judge  of  pe-. 
nalties."*  The  hours  of  attendance  were  commonly  from 
the  end  of  the  morning  till  the  beginning  of  the  evening 
service :  yet  sometimes  the  urgency  of  business  forced 
them  to  break  through  this  rule,  and  to  continue  their 
session  even  until  night,  that  the  matter  might  be 
finished  before  they  arose.  For,  according  to  their  tra- 
ditions, they  might  not  enter  upon  a  new  cause  during 
the  night  season  j  but  the  regulation  was  violated  in  the 
case  of  Jesus  Christ,  whom  they  judged  by  night. 

The  causes  that  came  before  them  were  commonly 
those  of  the  greatest  magnitude ;  as,  when  a  sentence  of 
life  or  death  passed  by  the  inferior  judicatories,  was  to 
be  confirmed ;''  or  when  a  whole  tribe,  or  a  high  priest, 
or  a  king  of  the  house  of  David  had  ofiended.  They  had 
also  the  power  of  determining  in  certain  cases  of  peace 
and  war,  for  they  divided  their  wars  into  two  kinds — 
those  that  were  commanded,  like  the  wars  against  the 
Canaanites  and  Amalekites,  and  against  the  invaders  or 
oppressors  of  Israel,  in  which  the  king,  of  his  own  ac- 

•*  Godwin's  Moses  and  Aaron,  book  v.  chap.  5,  6.        t"  Joseph.  War,  ii.  20. 


102  ANTIQUITIES  OP  THE  JEWS. 

cord,  might  engage  without  consulting  them ;  and  those 
which  were  permitted,  like  a  war  for  security  or  enlarge- 
ment of  territory,  which  could  not  be  entered  into  with- 
out their  consent.  The  Sanhedrin  also  determined  con- 
cerning any  enlargement  of  Jerusalem,  repairs  of  the 
temple,  constitutions  of  the  inferior  courts,  or  hard  cases 
in  the  law  and  traditions.*  And  it  was  their  province, 
likewise,  to  review  the  proceedings  of  the  inferior  courts 
which  came  before  them,  either  by  complaint  or  appeal. 
For  there  were  Courts  of  three  which  met  in  a  chamber 
near  the  synagogue,  for  determining  about  money,  debts, 
contracts,  &c. :  and  Courts  of  twenty-three  (Josephus 
says  seven, *•)  in  cities,  where  there  were  one  hundred 
and  twenty  families  at  least,  which  sat  in  a  chamber  at 
the  gate,  and  had  power  in  causes  both  civil  and  crimi- 
nal, either  in  the  first  instance,  or  when  referred  to  them 
by  the  Council  of  three.  Thus  the  powers  of  the  Sanhe- 
drin were  two-fold :  they  were  both  a  radical  court,  and 
a  court  of  review ;  they  could  both  take  up  causes  of  the 
greatest  magnitude,  and  review  the  proceedings  of  infe- 
rior courts. 

The  dress  in  which  the  accused  appeared  (Josephus 
tells  us)  was,  a  black  or  mourning  garment,  with  dishe- 
velled hair,  in  order  to  excite  compassion.''  And  the  ca- 
pital punishments  which  were  inflicted  on  them,  if  found 
guilty,  were  the  four  following :  viz.  slaying  with  the 
sword,  strangling,  burning,  and  stoning.  Those  who 
were  slaiil  with  the  sword,  were  commonly  beheaded. 
He  who  was  sentenced  to  be'strangled,  was  set  up  to  the 
knees  in  a  dunghill,  where  two  persons  placed  a  towel 
about  his  neck,  and  put  an  end  to  his  life  by  drawing  it 
at  either  end.    The  criminals  condemned  to  be  burned. 


»  Owen  on  the  Hebrews,  vol.  i.  Exercit.  xii.    Basiiage's  Hist,  of  the  Jews, 
book  i.  chap.  4.  '^   War,  ii.  20.  "^  Antiq.  xiv.  P. 


COURT  OF  ISRAEL.  103 

were  also  set  up  to  the  knees  in  a  dunghill^  with  a  towel 
around  their  necks,  which  was  drawn  till  they  were 
forced  to  open  their  mouths,  to  receive  the  melted  lead 
that  was  to  be  poured  into  them.  And  the  persons  to  be 
stoned  to  death,  commonly  received  their  doom  in  the 
following  manner :  they  were  brought  to  a  little  emi- 
nence without  the  city,  two  cubits  high,  with  their  hands 
bound,  where  was  a  large  stone  at  the  bottom ;  and  when 
four  cubits  from  it  they  received  the  stupifying  draught, 
were  stripped  almost  naked,  and  dashed  backwards,  by 
the  first  witness  who  had  condemned  them,  on  the  stone 
at  the  bottom  of  the  eminence ;  if  not  killed  by  that,  the 
second  witness  was  ready  with  another  large  stone  to 
throw  it  upon  their  breasts  while  they  lay ;  and  if  still 
alive  after  all  this,  the  people  present  rushed  forward 
and  stoned  them  till  they  died.  This  may  lead  us  to  un- 
derstand what  is  meant  by  the  witnesses  laying  down 
their  garments,  or  upper  robes,  at  SauPs  feet,  when  they 
were  going  to  stone  Stephen;*  and  also  what  our  Saviour 
meant  when  he  said,  "•  Whosoever  shall  fall  upon  this 
stone  shall  be  broken ;  and  on  whomsoever  it  shall  fall, 
it  will  grind  him  to  powder.''^  The  persons  condemned 
to  be  stoned  were  first  dashed  upon  a  stone,  and  then 
stones  were  thrown  upon  them. 

All  the  stoned  were  also  hanged  on  a  tree ;  but  after 
hanging  a  certain  time,  they  were  buried  in  the  burying- 
place  allotted  for  such  persons :  for  there  were  two  of 
that  description  at  Jerusalem,  the  one  for  the  strangled 
and  beheaded,  as  being  the  less  notorious ;  and  the  other, 
for  those  who  were  burnt  and  stoned.  But  when  the  flesh 
was  wasted  in  these  public  cemeteries,  the  bones  were 
gathered  and  buried  in  the  grave  of  their  fathers.'' 

The  minor  punishments  inflicted  by  order  of  the  Jew- 

. — ■ ■ ^ __^ y^ 

»  Acts  vii,  58.         ^  Matt.  xxi.  44.        '  Lightf.  Harm.  N.  T,  part  i.  §  8G. 


104  ANTIQUITIES  OF  THE  JEWS. 

ish  tribunals  were  commonly  whipping  and  the  stocks,* 
the  last  of  which  were  similar  to  those  at  present  in  use, 
by  which  the  feet  are  confined  for  a  certain  time  in  the 
market-place ;  and  the  first  was  inflicted  with  a  whip  of 
three  cords  thirteen  times  repeated,  for  they  were  for- 
bidden by  the  law  to  exceed  forty,  and  by  this  contri- 
vance they  limited  it  to  thirty-nine  ;  which  may  serve  to 
explain  to  us  what  the  apostle  means  when  he  says — ^ 
^^  Of  the  Jews  five  times  received  I  forty  stripes,  save 
one."" 

Concerning  the  number  of  presidents,  Dr.  Lightfoot 
mentions  the  names  of  sixteen,  between  the  return  from 
the  seventy  years'  captivity,  and  the  time  when  they 
ceased  to  exist.  Ezra,  of  whom  so  much  is  said  in  Scrip- 
ture, was  the  first,  during  whose  life  the  Sanhedrin  was 
composed  of  very  eminent  members,  such  as  Zerubbabel, 
Joshua,  Nehemiah,  Seriah,  Mordecai,  &:c.  and  hence  it 
is  called  by  the  Jews  the  Great  Synagogue. — Simeon  the 
Just,  was  the  second :  it  was  his  brother,  Eleazer,  to 
whom,  when  high  priest,  Ptolemy  Philadelphus  is  said 
to  have  sent  respecting  the  Septuagint. — The  third  was 
Antigonus  of  Soco  :  one  of  whose  scholars,  named  Sadoc, 
is  thought  to  have  broached  the  errors  of  the  Sadducees. 
— The  fourth  was  Joseph-ben- Joezer. — The  fifth,  Joshua, 
the  son  of  Perehiah. — The  sixth,  Judah,  the  son  of  Tab- 
bai,  whose  vice-president  built  the  chamber  of  Gezith. — 
The  seventh,  Shemaiah. — The  eighth,  Hillel,  one  of  the 
most  eminent  they  ever  had:  his  presidency  began  twen- 
ty-eight years  before  our  Saviour's  birth,  and  his  death 
happened  in  the  twelfth  year  of  our  Saviour's  age :  Jona- 
than-ben-Uzziel,  the  Chaldee  paraphrast  was  one  of  his 
scholars. — Rabban  Simeon,  Hillel's  son,  was  the  ninth : 
he  was  the  first  who  was  dignified  with  the  name  of 

»  Deut.  XXV.  2,  3.  Jer.  xx,  2.  *'  2  Cor.  ii.  24 


COURT  OF  ISRAEL.  105 

Rabban,  and  is  supposed  to  have  been  the  Simeon  who 
took  our  Saviour  in  his  arms  :*  he  began  his  presidency 
about  the  thirteenth  year  of  Christ;  and  appears,  like 
Nicodemus,  to  have  been  one  of  those  in  the  Sanhedrin 
who  believed  on  him/' — The  tenth  was  Rabban  Gama- 
liel, Simeon's  son,  under  whom  Paul  was  educated :"  \\e 
was  president  when  Christ  was  arraigned,  and  lived 
twenty-two  years  after ;  but  it  is  probable  that  he  re- 
pented of  the  part  he  took,  and  that  the  good  instruc- 
tions of  his  father  had  revived  in  his  mind;  for  when  the 
Sanhedrin  wished  to  take  violent  measures  with  the 
apostles  and  the  Christian  cause,  he  appeared  as  their 
advocate/ — The  eleventh  president  of  the  Sanhedrin 
was  Rabban  Simeon,  the  son  of  Gamaliel ;  he  was  slain 
at  the  destruction  of  Jerusalem  by  the  Romans.  But  al- 
though the  city  was  destroyed,  the  Sanhedrin  did  not 
cease  to  exist,  for  it  moved  about  from  place  to  place,  hav- 
ing the  following  presidents :  viz.  Rabban  Jochanan-ben- 
Zaccai,  the  twelfth  president,  who  held  the  Sanhedrin  at 
Jabneh. — Rabban  Gamaliel,  of  Jabneh,  the  thirteenth; 
the  son  of  Rabban  Simeon  Gamaliel,  the  eleventh  presi- 
dent.— Rabban  Simeon,  the  son  of  Rabban  Gamaliel,  of 
Jabneh,  the  fourteenth. — The  fifteenth  was  Rabbi  Judah, 
the  son  of  the  former;  the  compiler  of  the  Mishna,  called 
by  way  of  distinction  Haccadosh,  or  the  Holy. — And  the 
sixteenth  was  Rabban  Gamaliel,  the  son  of  Rabbi  Judah, 
with  whom  the  title  of  Rabban  ceased,  and  the  Sanhe- 
drin expired. 

We  have  been  thus  long  in  our  details  concerning  tlie 
chamber  Gezith,  in  consequence  of  the  Sanhedrin  hav- 
ing sat  there  for  so  long  a  time ;  but  it  should  not  be 
forgotten,  that  the  time  of  their  leaving  it,  according  to 
their  own  confession,  happened  at  the  death  of  our  Sa- 


^  Luke  ii.  25.         ^  John  xli.  42.         "  Acts  sxii.  3.        ^  Acts  v.  34—39. 

Vol,  I.  O 


106  ANTIQUITIES  OF  THE  JEWS. 

viour,  when  the  power  of  judging  in  civil  matters  wacs 
taken  from  them,  and  their  discussions  were  confined  to 
those  which  were  entirely  of  a  religious  nature.  It  was 
then  that  they  retired  from  the  chamber  Gezith,  and 
held  their  meetings  in  that  above  the  east  gate  in  the 
outer  wall,  or  the  gate  Shushan,  where  a  council  of 
twenty- three  formerly  sat.  The  following  is  the  list  of 
places  to  which  they  successively  removed  : — 1st.  from 
Gezith  to  Heniuth,  over  the  gate  Shushan ;  2d.  from 
Heniuth  to  Jerusalem ;  3d.  from  Jerusalem  to  Jabneh  ; 
4th.  from  Jabneh  to  Ausha ;  5th.  from  Ausha  to  Jabneh ; 
6th.  from  Jabneh  to  Ausha  again ;  7th.  from  Ausha  to 
Sheperom ;  8th.  from  Sheperom  to  Bith  Shaarim ;  9th. 
from  Bith  Shaarim  to  Tsipperas  in  Gallilee ;  and  10th. 
from  Tsipperas  to  Tiberius. 

Such  were  the  buildings  in  the  south-east  corner  of 
the  Court  of  Israel :  advancing  forward  along  the  south 
wall  towards  the  Water  Gate,  we  come  to  the  house  or 
chamber  for  the  draw-well,  (marked  No,  5,  in  Plate  II.) 
because  a  well  was  sunk  there,  and  a  wheel  placed  over 
it,  by  which  they  drew  water  to  serve  every  purpose  in 
the  Court  of  the  Priests — as  filling  the  laver,  filling  the 
cisterns  for  the  priests  to  bathe  in,  washing  the  sacrifices, 
boiling  the  offerings,  and  even  washing  the  Court  itself. 
But  as  an  immense  quantity  of  water  was  required  for 
these  purposes,  and  we  never  find  a  deficiency  of  it 
complained  of;  it  may  be  proper  to  observe,  that  the 
requisite  supply  was  not  obtained  from  a  spring  in  the 
rock,  but  from  the  spring  'Etam  or  Nephtoah,^  which 
lay  four  furlongs  to  the  westward  of  the  temple,  and 
was  conveyed  to  it  by  means  of  pipes  along  that  place, 
which  was  known  by  "  the  coming  down  of  the  waters." 
At  the  west  end  of  the  draw-well  chamber  was  the  gate 

^  Joshua  xviii.  15, 


COURT  OF  ISRAEL.  JOT 

called  The  Water  Gate:  it  had  a  priest's  guard  stationed 
at  it,  and  gave  a  direct  entry  from  the  Court  of  the  Gen- 
tiles and  Sacred  Fence,  into  the  Court  of  the  Priests, 
opposite  the  brazen  altar  5  but  it  was  not  called  by  that 
name  on  account  of  its  being  in  the  neighbourhood  of  the 
reservoir  for  water.  The  Talmudists  assign  another  rea- 
son :  they  say,  that  it  obtained  its  name  on  account  of 
its  being  the  gate  through  which  the  water  was  brought 
from  Siloam,  that  was  poured  out  at  the  feast  of  taber- 
nacles. We  read  of  a  Water  Gate  in  Neh.  viii.  3,  but 
that  was  in  the  city,  not  in  the  temple,  as  is  evident 
from  Neh.  iii.  26.  Immediately  above  the  Water  Gate 
of  the  temple,  was  the  chamber  Abtines,  or  incense  cham- 
ber, so  called  from  a  person  of  that  name,  who  had  been 
much  esteemed  while  in  office ;  in  like  manner,  as  the 
wardrobe  chamber  was  called  the  Chamber  of  Phineas. 
The  receipt  for  making  the  incense  used  in  the  temple 
on  the  golden  altar  was  as  follows  : — Of  stacte,  onycha, 
galbanum,  and  frankincense,  each  seventy -one  pounds 
weight,  or  two  hundred  and  eighty-four  pounds  in  all ; 
of  myrrh,  cassia,  crocus,  and  ana,  sixteen  pounds  each, 
or  sixty-four  pounds  in  all ;  of  costus,  twelve  pounds  ; 
cinnamon,  nine  pounds ;  and  cloves,  three  pounds — in 
all  three  hundred  and  sixty-eight  pounds.  The  first 
four  of  these  ingredients,  but  not  their  specific  quantities, 
are  to  be  found  in  Exod.  xxx.  34 ;  the  rest  were  added 
by  the  traditions.  Each  of  these  articles  was  pounded  by 
itself,  in  the  mortar  called  "  the  mortar  of  the  sanc- 
tuary,''  which  was  carried  to  Rome  when  the  city  was 
sacked ;  they  were  then  carefully  mixed,  and  to  the 
mixture  were  added  some  salt  of  Sodom,  amber  of  Jor- 
dan, and  an  herb  of  an  odoriferous  smoke,  with  which 
very  few  were  acquainted.  The  proportion  for  each  day 
was  a  pound,  and  the  three  pounds  that  remained  at  the 
end  of  the  year  (except  a  handful  that  the  high  priest 


lOS  ANTIQUITIES  OF  THE  JEWS. 

took  on  the  day  of  expiation,)  were  given  to  the  work 
men  that  repaired  the  temple  as  part  of  payment,  but 
immediately  bought  bsck,  and  accounted  as  part  of  the 
next  year's  stock.  As  the  high  priest  was  commanded 
by  the  law  to  take  a  hondful  of  incense  on  the  day  of 
expiation  ;*  so,  for  some  time  before  that  solemnity,  he 
visited  this  chamber,  that  he  might  learn  aright  this 
part  of  his  duty. 

It  was  in  this  room  that  the  younger  priests  kept  a 
nightly  guard,  as^they  did  also  in  Bith  Nitsuo,  on  the 
opposite  side  of  the  altar.  The  elder  priests  held  their 
guard  in  Bithmuked. 

On  the  roof,  likewise,  of  this  Water  Gate,  and  above 
the  incense  chamber,  was  a  bath,  in  which  the  high 
priest  first  bathed  himself  on  the  day  of  expiation.  For, 
although  the  bathing  place  on  the  top  of  the  room, 
Eperue  (which  we  shall  examine  in  a  subsequent  page,) 
\va.s  the  place  where  he  bathed  oftenest  on  that  day,  yet 
here  he  began  that  operation.  Nor  was  this  unnatural ; 
for,  having  spent  the  night  before,  as  he  usually  did,  in 
the  chamber  called  Peredrin,  he  naturally  ascended  to 
a  chamber  so  near  it  to  begin  his  ablutions  before  he 
entered  on  his  important  work. 

Such  were  the  chambers  at  the  Water  Gate. — Let  us 
proceed  onwards  to  the  ivood  chamber  (marked  No.  6, 
Plate  II.) ;  which  joined  to  the  Water  Gate  on  the  west 
side,  and  was  the  place  to  which  the  priests,  who  were 
employed  in  the  wood  chamber  in  the  Court  of  the  Wo- 
men, brought  that  which  they  had  examined,  and  judged 
to  be  proper  for  burning  on  the  altar.  Above  the  wood 
chamber,  as  a  second  story,  was  the  room  Peredrin 
{VyiTTSt^})  or  the  room  of  the  sitters ;  because  there 
the  high  priest  commonly  consulted  with  the  rulers  of 

•»  Levit.  xvi.  12. 


COURT  OF  ISRAEL.  109 

the  temple,  or  counsellors,  about  the  concerns  of  the  tem- 
ple. It  was  his  vestry,  where  all  matters  relating  to  the 
government  of  the  house  were  privately  discussed.  And 
beyond  it,  at  the  side  of  the  next  gate,  was  the  chamber 
where  the  Levites  on  guard  watched,  (marked  No.  7, 
Plate  II.)  that  gate  was  called  the  Gate  of  Firstlings  : 
it  entered  into  the  Sacred  Fence  and  Court  of  the  Gen- 
tilcsj,  and  obtained  its  name  from  the  firstlings  coming 
through  it  that  were  to  be  offered  up.  They  were  slain 
on  the  south  side  of  the  altar,  and  sacrificed  upon  it. 
Beyond  that,  to  the  west,  lay  the  gate  called  Edlek 
(p^^in?)  or  of  Kindling ;  not  because  the  wood,  that 
was  used  on  the  altar,  was  brought  through  it,  as  some 
have  thought  (for  we  have  seen  the  wood  room  to  be 
nearer  the  altar  than  this  gate  was ;)  but  the  real  reason 
seems  to  have  been,  that  the  Levites,  who  kept  guard 
in  the  Court  of  Israel,  and  had  one  of  their  guards  at 
this  gate,  had  both  a  ward  at  the  gate,  and  a  common- 
hall  with  a  fire-place  near  it  (marked  No.  8  and  9,  in 
Plate  II.),  where  those  who  were  on  guard  warmed 
themselves.  It  led,  likewise,  into  the  Court  of  the  Gen- 
tiles, through  the  Sacred  Fence. 

Thus  have  we  seen  the  objects  worthy  of  notice  on 
the  south  side  of  the  Court  of  Israel.  But  before  we  leave 
it,  we  may  remark,  that  the  three  gates  here  mentioned 
were  all  at  equal  distances  from  the  end,  and  from  each 
other :  so  that,  as  the  length  of  the  wall  was  one  hundred 
and  eighty-seven  cubits,  the  distance  between  the  gates 
was  forty-six  cubits  and  three-quarters  each.  Along  the 
ivest  side  of  the  Court  of  Israel,  or,  in  other  words,  be- 
hind the  temple,  there  was  neither  gate  nor  building, 
except  the  wall  which  divided  it  from  the  Hil  or  Sacred 
Fence.  But  on  the  north  side  there  were  three  gates  di- 
rectly opposite  to  those  on  the  south  side,  and  a  number 
of  buildings  which  remain  to  be  described.  Let  us  begin 


110  ANTIQUITIES  OF  THE  JEWS. 

then  with  those,  which  were  at  the  west  end  of  the  wall, 
and  move  onward  to  the  east,  from  whence  we  set  out. 

Between  the  north-west  end  of  the  Court  of  Israel  and 
the  gate  Muked  (ipID^  ^^  ^^  Burning,  was  compre- 
hended the  fourth  part  of  the  north  wall,  or  forty-six 
cubits  and  three-quarters;  where  there  were  several 
buildings,  all  included  under  the  general  name  of  Bith- 
muked,  or  the  House  of  Burning.  The  manner  in  which 
these  buildings  were  arranged  was  this :  the  forty-six 
cubits  and  three-quarters  were  divided  into  three  parts, 
of  fifteen  cubits  and  a-half  each  :  but  the  middle  part  re- 
mained entire,  and  the  parts  at  the  ends  were  subdivided 
into  two,  so  as  to  make  five  chambers  in  all.  Those  two 
which  joined  to  the  west  end  were  for  the  lambs  used  in 
the  daily  sacrifice,  and  as  a  bathing-place  for  the  priests, 
(marked  No.  10  and  11,  in  Plate  II.)  That  in  the  mid- 
dle (marked  No.  12,)  was  the  common-hall  for  the  priests 
(as  the  chamber  of  kindling  on  the  south  side  opposite 
to  it  was  the  chamber  for  the  Levites,)  where  they  kept 
a  fire  in  cold  weather  for  their  accommodation  while  on 
guard ;  for  their  clothing  when  on  duty  was  thin,  and 
they  were  always  barefooted.  Hence  it  obtained  the 
name  of  Bithmuked,  or  the  House  of  Burning.  The 
Talmud  gives  us  the  following  description  of  it : — ^it  was 
a  great  arched  room,  furnished  with  stone  benches,  on 
which  the  elders  of  the  house  of  their  fathers  slept ;  and 
the  keys  of  the  Court  were  in  their  keeping.  But  the 
young  men  of  the  priesthood  slept  on  the  ground  in  their 
ordinary  clothes,  having  their  holy  garments  under  their 
heads  instead  of  pillows. 

It  would  appear  that  they  were  exceedingly  careful 
of  the  keys  of  the  Court :  for  we  are  told  from  the  same 
authority,  that,  when  the  gates  were  locked,  they  were 
brought  to  the  priest  who  presided  over  the  guard,  and 
were  put  into  a  stone  chest  in  the  floor,  on  the  cover  of 


COURT  OP  ISRAEL.  Ill 

which  he  laid  his  pillow,  and  there  slept.  Further,  this 
hall  had  two  doors,  one  opening  into  the  Court,  and  an- 
other into  the  Sacred  Fence,  through  which  doors  Je- 
choniah  passed  when  he  went  into  captivity.  With  re- 
gard to  the  other  two  chambers  beyond  the  common- hall, 
and  next  to  the  gate  Muked,  one  was  for  preparing  the 
shewbread,  over  which  we  are  told  the  family  of  Garmu 
presided  (marked  No.  13.  Plate  XL),  and  the  other, 
(marked  No.  14.)  was  the  place  where  the  Maccabsean 
family  laid  up  the  stones  of  the  altar  (which  Antiochus 
Epiphanes  had  polluted  with  abominable  sacrifices,)  till 
a  prophet  should  arise  to  inform  them  what  to  do  with 
them.* 

We  are  now  come  to  the  gate  Muked,  or  the  Gate  of 
Burning,  for  the  above-mentioned  reason ;  which  led 
into  the  Sacred  Fence  and  Court  of  the  Gentiles.  But 
it  was  also  called  the  gate  Kerhen  {V^'^T^,)  or  of  Gifts, 
because  on  the  east  side  of  it  was  the  treasure  chamber, 
for  the  poll-tax,  and  for  the  poor.  Here,  as  we  formerly 
noticed,  the  priests  had  one  of  their  guards,  for  the  pro- 
tection of  the  temple. 

Between  the  gate  Muked,  or  Kerben,  and  the  next 
gate  to  the  east  (which  was  also  a  space  of  forty- six  cu- 
bits and  three-quarters,)  there  were  three  chambers; 
namely,  the  treasury,  just  now  mentioned  (marked  No. 
15  ;)  the  ward  for  the  Levites  while  on  guard ;  and  an- 
other treasury  chamber,  where  the  money  was  deposited 
which  was  given  for  the  repairs  of  the  temple  (marked 
No.  16.)  It  was  this  last  circumstance  which  caused  the 
next  gate  also  to  be  called  Kerben  ;  but  it  was  likewise 
known  by  another  name,  viz.  the  Gate  of  the  Women, 
because  it  was  there,  during  the  first  temple,  that  Eze- 
kiel  saw  the  women  weeping  for  Tammuz,  or  Adonis  ;* 

»  Maccab.  i.  4,7  ■,  ii.  25 ;  iv.  43—46.  ''  Ez.  vLii.  14, 


112  ANTIQUITIES  OF  THE  JEWS. 

and  through  this,  during  the  second  temple,  the  women 
who  had  sacrifices  brought  them  into  the  Court ;  for 
although  it  was  not  lawful  for  women  to  go  ordinarily 
into  the  Court  of  Israel,  it  was  perfectly  competent  for 
them  so  to  do  when  they  had  either  burnt-oiferings,  or 
sin,  or  trespass- offerings  to  make.  Between  the  gate 
Kerben,  or  Gate  of  the  Women,  and  the  gate  still  far- 
ther eastward,  or  the  gate  JVitsiio,  i^V:»*J?  which  in- 
cluded other  forty-six  cubits  and  three-quarters  of  the 
north  wall,  there  were  three  buildings;  namely,  1.  the 
salt  chamber,  (marked  No.  17,  in  Plate  II.)  w-here  was 
deposited  the  salt  used  in  sacrifice,  the  quantity  of  which 
must  have  been  considerable,  as  every  thing,  except  the 
blood  and  the  wine  of  the  drink-offering,  were  com- 
manded to  be  salted.*  2.  The  chamber  called  Perm 
(ni*l3,)  either  from  a  person  of  that  name,  mentioned 
in  the  Talmud,  or  perhaps  from  a  word  wiiich  signifies 
^'  bullocks, ^^  because  there  the  priests  deposited  the  hides 
which  were  taken  from  the  sacrifices,  and  kept  them  in 
salt  till  the  eve  of  the  sabbath,  when  they  were  divided. 
The  third  chamber  was  called  the  chamber  of  the 
washers,  because  in  this  room  they  washed  the  inward 
parts  of  the  sacrifices,  according  to  the  law.^  It  was  out 
of  this  chamber  that  a  winding  stair  led  into  the  room 
above,  called  Eperue  (H'lltJrT?)  where  was  the  bath  in 
which  the  high  priest  bathed  himself  on  the  day  of  ex- 
piation four  several  times :  for,  according  to  the  tradi- 
tion, he  was  required  to  bathe  himself  five  times  on  that 
day,  and  wash  his  hands  and  feet  ten  times.  We  are  not 
told  where  he  washed  ;  for  the  Laver  was  the  ordinary 
appointed  place :  but  we  have  seen  that  the  first  time 
he  bathed  in  the  morning  was  on  the  other  side  of  the 
Court,  in  the  room  above  the  Water  Gate,  and  we  are 

«  Lev.  ii.  13.  ''  Levit  i.  9. 


COURT  OF  ISRAEL.  113 

told  by  the  Jewish  authors,  that  the  other  four  times  were 
in  this  chamber. 

We  are  now  come  to  the  most  easterly  gate  on  the 
north  side,  which  was  called  both  the  gate  JVitsuo  and 
the  Gate  of  Song.  It  led  also  through  the  Sacred  Fence 
into  the  Court  of  the  Gentiles ;  and  obtained  the  first 
name,  either  from  the  sparkling  which  the  fire  on  the 
altar  cast  upon  it,  for  it  stood  directly  opposite  to  the 
altar ;  or  because  the  mid- day  sun  shone  upon  it  with 
peculiar  brightness,   and  caused  the  gilding  on  it  to 
sparkle,  which  could  not  happen  to  any  of  the  other 
gates  on  that  side  of  the  Court,  on  account  of  their  be- 
ing overshadowed  by  the  temple.    Its  other  appellation, 
the  Gate  of  Song,  probably  originated  in  its  being 
near  the  desks,  where  the  Levites  sat  when  they  sang 
and  played  during  the  service.    On  the  east  side  of  this 
gate  was  a  room  (marked  No.  18,  in  Plate  II.)  for  the 
Levites  who  kept  ward ;  and  above  it,  in  a  second  story, 
was  a  room  for  the  priests  engaged  in  the  same  duty. 
And  the  only  other  chamber  on  this  side,  was  that  which 
was  named  the  stone  chamber ;  because  all  the  vessels 
of  earth  or  stone  in  the  service  were  kept  there.  It  was 
in  that  chamber,  also,  where  the  priest  who  was  ap- 
pointed to  burn  the  red  heifer  was  kept  for  seven  days, 
that  he  might  be  duly  purified,  and  prepared  for  that 
important  duty. 

Thus  have  we  travelled  round  the  Court  of  Israel. — 
To  some,  these  subjects  may  appear  dry  and  uninterest- 
ing ;  but  by  those  who  are  fond  of  Jewish  antiquities, 
they  will  be  duly  appreciated.  The  author  can  only  say, 
that  no  small  care  has  been  taken  to  render  them  per- 
spicuous. 

Vol.  I.  P 


114  ANTIQUITIES  OF  THE  JEWS. 

SECT.  VL 

The  Court  of  the  Priests. 

Its  situation,  dimensions,  and  height  above  the  Court  of  Israel.  The  portion  of 
it  appointed  for  the  musicians  and  unofficiating- priests.  The  times  when  the 
Israelites  might  enter  the  Court  of  the  Priests,  with  the  manner  of  their  en- 
try and  return.  The  brazen  altar ;  its  size  under  the  tabernacle ;  first  and 
second  temples,  and  the  temple  by  Herod ;  its  position  and  figure,  the  man- 
ner of  sprinkling  the  blood;  times  when  washed.  The  Cebesh,  or  ascent  to 
the  altar;  its  form  and  dimensions.  The  use  of  the  red  line  round  the  altar. 
The  sanctity  of  the  altar — why  steps  were  forbidden  ;  the  altars  of  earth 
— why  groves  and  pillars  were  forbidden.  Objects  on  the  north  side  of 
the  altar : — This  side  accounted  t^ie  most  holy ;  the  place  of  rings ;  the 
tables,  pillars,  and  hooks :  the  Molten  Sea ;  difficulties  as  to  its  capacity 
considered.  Objects  on  the  south  side  of  the  altar: — The  silver  and  marble 
tables  ;  the  station  of  the  priests  who  blew  the  silver  trumpets  ;  more  rings, 
tables,  and  hooks.  The  kinds  of  sacrifices  that  were  killed  on  the  south  side 
of  the  altar.  Space  between  the  altar  and  the  porch  ;  things  for  which  it 
was  remarkable.  The  Megrupitha,  or  bell,  supposed  to  be  a  gurrj"^  or  gong: 
an  account  of  both  these.  The  laver ;  one  only  during  the  tabernacle;  ten  in 
Solomon's  temple,  and  one  only  in  the  second  temple  ;  how  filled  ;  method  of 
washing  at  it. 

The  Court  of  the  Priests  formed  the  fourth  division 
of  that  part  of  the  sacred  ground^  within  which  none 
but  Jews  might  enter.  The  other  three  were  the  Sacred 
Fence,  the  Court  of  the  Women,  and  the  Court  of  Is- 
rael. But  as  many  things  will  present  themselves  to  no- 
tice under  the  general  epithet  of  the  Court  of  the  Priests, 
it  is  necessary  that  we  be  very  distinct.  Let  us  begin 
then  with  its  situation  and  dimensions  : — 

This  Court  lay  immediately  within  the  Court  of  Is- 
rael, and  completely  occupied  the  space  which  that  Court 
inclosed ;  so  that  the  Court  of  the  Priests  resembled  a 
mirror,  and  the  Court  of  Israel  the  frame  that  surrounded 
the  mirror.  Its  dimensions  were  as  follow : — its  length 
from  east  to  west  was  one  hundred  and  sixty-five  cubits, 
or  three  hundred  feet  eleven  inches :  and  its  breadth 
from  north  to  south  one  hundred  and  nineteen  cubits, 


COURT  OF  THE  PRIESTS.  115 

or  two  hundred  and  seventeen  feet,  consequently  it  was 
a  piece  of  ground  one  hundred  and  sixty-five  cubits  long, 
by  one  hundred  and  nineteen  broad ;  or,  in  other  words, 
it  contained  one  acre,  one  rood,  thirty-nine  poles,  twen- 
ty-eight yards,   and  two  feet  English  measure.     The 
whole  of  this  space  was  raised  two  cubits  and  a-half 
above  the  floor  of  the  Court  of  Israel ;  and,  therefore, 
by  resorting  to  what  was  said  of  the  other  Courts,  we 
may  ascertain  its  comparative  elevation.  Thus,  if  it  was 
two  cubits  and  a-half  higher  than  the  Court  of  Israel,  it 
must  have  been  ten  cubits  above  the  Court  of  the  Wo- 
men, twelve  cubits  and  a-half  above  the  Sacred  Fence, 
and  eighteen  cubits  and  a-half  higher  than  the  floor  of 
the  Court  of  the  Gentiles.  It  was  separated  all  the  way 
round  from  the  Court  of  Israel,  not  only  by  this  rise  of 
two  cubits  and  a-half,   and  by  the  pillars  which  sup- 
ported the  piazza  of  that  Court,  but  also  by  railing  be- 
tween these  pillars ;  called  "  ranges"  by  our  translators 
in  2  Kings  xi.  8.  15.  And  for  eleven  cubits  on  the  east 
end,  it  w^as  covered,  like  the  Court  of  Israel,  by  having 
a  second  row  of  pillars*  at  that  distance  out,  to  support 
the  roof.     In  the  first  temple  we  are  told,  that  the  ter- 
races of  the  house  of  the  Lord  were  made  of  the  algum 
trees  that  were  brought  from  Ophir.''     Immediately  on 
entering  the  railing,  which  separated  the  Court  of  the 
Priests  from  the  east  end  of  the  Court  of  Israel,  you  be- 
gan to  ascend  four  steps,  the  first  of  which  was  a  cubit 
broad  and  a  cubit  high,  and  the  other  three  half  a  cubit 
each.  Nor  were  these  steps  confined  to  the  narrow  spaces 
that  formed  the  entry  from  one  Court  into  the  other, 
but  they  extended,  within  the  railing,  the  whole  length 
and  width  of  the  Court ;  and  by  these,  as  by  a  passage 
and  stair,  the  Levites  went  along  the  inside  of  the  rail- 


»  Joseph.  Antiq.xv.  II.  b  2  Chron,  ix,  10,  U. 


116  ANTIQUITIES  OF  THE  JEW!^. 

iiig  on  the  east  end,  and  ascended  the  desks,  where  they 
sang  and  played  during  the  service :  which  desks,  being 
of  wainscoat,  formed  a  division  between  them  and  the 
priests.  Thus  the  space  of  eleven  cubits,  which  we  are 
describing,  as  cut  off  from  the  length  of  the  Court,  but 
extending  the  whole  breadth  of  it,  had  two  and  a-half  of 
these  cubits  unoccupied  with  the  steps  and  desks  of  the 
Levites,  and  the  other  nine  and  a-half  for  the  priests  to 
stand  in  that  were  unemployed  in  the  service.  It  was  from 
this  last  circumstance,  of  its  being  the  common  station 
of  the  unemployed  priests,  that  it  was  often  called  the 
Court  of  the  Priests  to  the  exclusion  of  all  the  rest :  and 
it  was  to  screen  them  and  the  musicians  from  the  sun  and 
the  rain,  that  it  was  covered  above  like  the  Court  of 
Israel. 

To  prevent  misconstruction,  it  may  be  proper  to  re- 
mark, that  although  the  Court  of  the  Priests  was  not 
accessible  to  all  the  Israelites,  as  that  of  the  Israelites 
was  to  all  the  priests,  yet  they  might  come  into  it  on 
three  several  occasions ;  namely,  to  lay  their  hands  on 
the  animals  which  they  offered,  or  to  kill  them,  or  to 
wave  some  part  of  them ;  and  then  their  coming  was  not 
by  the  east  gate,  and  through  the  place  where  the  priests 
stood,  but  ordinarily  by  the  north  or  south  side  of  the 
Court,  according  as  the  sacrifices  were  to  be  slain  on  the 
north  or  south  sides  of  the  altar.  In  general,  it  was  a 
rule,  that  they  never  returned  from  this  Court  by  the 
same  door  that  they  entered.* 

Having  thus  examined  that  space  on  the  east  end  of 
the  Court,  which  was  the  ordinary  station  of  the  un- 
officiating  priests,  and  the  Levites  who  conducted  the' 
musical  department  of  the  service,  let  us  now  advance 
a  little  forward,  and  investigate  the  brazen  altar  oa 

»  Ezckiel  xlvi,  9. 


COURT  OF  THE  PRIESTS.  117 

which  the  sacrifices  were  always  consumed.  This  stood 
immediately  before  the  ground  we  have  been  describing, 
exactly  on  the  spot  where  the  threshing  floor  of  Arau- 
nah,  or  Oman,  the  Jebusite,  formerly  was  ;'*  and  nearly 
at  an  equal  distance  from  either  side  of  the  Court.  It 
was  much  larger  than  the  altar  erected  by  Moses,  in  the 
wilderness,  or  that  by  Solomon  in  the  first  temple,  or 
that  by  the  Israelites  on  their  return  from  the  captivity 
in  the  second;  for  Moses'  altar  was  only  five  cubits 
square,  and  three  cubits  high  ;  of  Shittim  wood,  over- 
laid with  brass  :^  Solomon's  was  twenty  cubits  square, 
and  ten  cubits  high :  either  of  solid  brass,  or  of  rough 
stones  covered  with  brass  :"  that  after  the  captivity  was 
built  in  conformity  to  the  model  of  that  mentioned  in 
Ezekiel  xliii.  16,  as  the  Jewish  writers  imform  us,  and 
was,  consequently,  twenty-four  cubits  square,  and  ten 
cubits  high.  For  they  interpreted  the  words,  in  the  four 
squares  thereof,  to  mean,  that  the  surface  of  the  altar 
made  four  squares  of  twelve  cubits  each ;  or,  in  other 
words,  that  Ezekiel  took  his  measure  from  the  centre  to 
each  side,  and  not  along  the  side.  The  height  is  rather 
darkly  expressed  by  our  translators  in  verses  14,  15, 
but  it  will  be  ascertained  if  the  several  suras  are  added 
together :  thus  two,  four,  and  four,  are  equal  to  ten. 

The  altar,  in  our  Saviour's  days,  or  in  the  temple,  as 
beautified  and  enlarged  by  Herod,  was  thirty-two  cu- 
bits square  at  the  base,  and  ten  cubits  high.  Josephus 
makes  it  fifteen  cubits  high,  and  forty  cubits  square, — 
but  Lightfoot  follows  the  Talmud.  The  Talmudical  wri- 
ters give  the  following  account  of  it : — The  base  was  a 
cubit  high,  like  Ezekiel's,*^  and  thirty-two  cubits  on  each 
side.     It  served  both  for  ornament,  and  to  allow  the 


»  2  Sam.  xxiv,  16—18.  1  Chron.  xxi.  15.  18.  28.  2  Chron.  iii.  1. 

••  Exod.  xxvii.  1.  xxxyiii.  1,  2.  '2  Chron.  iv.  1.  <*  Ch.  xliii.  13. 


118  ANTIQUITIES  OF  THE  JEWS. 

priests,  when  occasion  served,  to  walk  round  it.  But  it 
is  worthy  of  remark,  that  a  cubit  on  the  south-east  cor- 
ner was  cut  off,  because  the  line  which  divided  the  tribe 
of  Judah  from  Benjamin  ran  through  it,  and  they  en- 
tertained the  idea  that  the  whole  of  the  altar  should  be 
in  the  portion  of  Benjamin,  since  it  is  said  in  Gen.  xlix. 
27,  that  Benjamin  should  raven  as  a  wolf,  that  in  the 
morning  he  should  devour  the  prey,  and  in  the  evening 
divide  the  spoil ;  all  of  which  they  interpreted  of  his  be- 
ing a  strong  tribe,  and  of  the  altar's  being  within  his 
tribe,  where  the  priests,  by  the  sacred  fire,  devoured  so 
many  sacrifices,  from  the  morning  till  the  evening ;  and 
where,  in  the  evening,  before  leaving  the  sanctuary, 
they  divided  the  portions  allotted  to  the  priests  among 
themselves  for  their  subsis-tence.  Rather,  therefore,  than 
allow  any  part  of  the  altar  to  be  out  of  the  tribe  of  Ben- 
jamin, they  cut  off  a  cubit  from  the  south-east  corner. 
But  if  there  was  something  particular  at  the  south-east 
corner  of  the  base,  so  was  there  also  at  the  south-west ; 
for  in  it  were  the  two  holes  into  which  the  blood  that 
was  to  be  poured  out  upon,  or  before  the  altar,  ran  by  a 
conduit,  and  was  conveyed  to  Kidron,  which  being  dry 
in  summer,  the  blood  could  not  be  carried  away  at  that 
season,  and  was,  therefore,  sold  to  the  neighbouring  gar- 
deners for  manure.* 

The  foundation  of  the  altar  being  thus  raised  a  cubit 
high,  and  thirty-two  cubits  along  the  side,  it  was  con- 
tracted to  thirty  cubits,  or  a  cubit  taken  from  each  side 
like  Ezekiel's,^  and  rose  at  this  breadth  for  five  cubits 
more,  thereby  forming  what  was  called  the  body  of  the 
altar.  Thus,  at  the  top  of  the  sixth  cubit,  it  was  thirty 
cubits  square  ;  it  then  contracted  again  a  cubit  on  each 
side,  so  that  the  seventh  cubit  made  it  only  twenty-eight 

»  Light.  Heb.  and  Talm.  Exer.  John  xviii.  1.  *  Ch.  xliii.  13. 


COURT  OF  THE  PRIESTS.  119 

cubits  square.  This  was  called  the  circuit  of  the  altar, 
because  around  this  space,  between  the  sixth  and  seventh 
cubits,  did  the  priests  walk  when  they  sprinkled  the 
blood  of  the  sacrifices  on  the  horns  of  the  altar.  Their 
manner  of  doing  which  was  as  follows : — 

They  began  at  the  south-east  horn,  proceeded  to  the 
north-east,  from  that  to  the  north-west,  and  then  to  the 
south-west,  where,  after  sprinkling  the  blood  on  the  horn 
of  that  quarter,  like  the  rest,  the  remainder  of  the  blood, 
if  there  was  any,  was  poured  over,  so  as  to  fall  into  the 
holes  of  the  base  which  conveyed  it  to  Kidron.  Upon 
the  top  of  the  seventh  cubit,  at  each  corner  of  the  altar, 
were  the  horns  ;  they  were  hollow,  a  cubit  square  at 
the  root,  rose  for  a  cubit  upright,  diminishing  as  they 
rose,  and  then  bent  outwards,  to  make  them  more 
worthy  of  the  name.  Here,  also,  was  another  space  of 
a  cubit  round,  so  that  the  sides  of  the  eighth  cubit  were 
only  twenty-six  cubits  each  ;  but  it  is  evident  no  person 
could  walk  round  it,  like  the  others,  on  account  of  the 
horns  which  arose  from  the  corners.  At  the  top  of  the 
eighth  cubit  was  the  last  space  of  a  cubit  round,  where 
the  priests  stood  to  stir  up  the  fire  and  attend  the  sacri- 
fices 5  so  that  the  ninth  and  tenth  cubits  were  of  the  same 
dimensions,  or  twenty-four  cubits  on  each  side.  On  the 
top  of  the  tenth  cubit  was  the  hearth,  with  a  constant 
fire  for  consuming  the  sacrifices.  Thus,  the  altar,  in  our 
Saviour's  days,  was  a  large  mass  of  rude  stones,  brought 
from  the  valley  of  Bith  Cerem,  or  Bethhaccerem,  as  it 
is  rendered  in  Neh.  iii.  14,^  on  which  an  iron  tool  had 
not  come,^  cemented  with  mortar,  pitch,  and  lead,  as  the 
Jews  themselves  tell  us,  and  consequently,  differing  from 
the  altars  erected  by  Moses  and  Solomon  both  in  size 


»  Lightfoot's  Chorographical  Cent.  Iv.  Joseph.  Bello.  lib.  v.  cap.  v, 
''  Exod.  XX.  25. 


120  ANTIQUITIES  OF  THE  JEWS. 

and  materials.  It  was,  however,  built  in  a  substantial 
and  regular  form,  whose  base  was  thirty-two  cubits,  and 
which  narrowed  at  diiferent  heights ;  so  that,  at  ten  cu- 
bits from  the  ground,  it  was  twenty-four  cubits  square. 
In  other  words,  it  was  eighteen  feet  two  inches  high, 
sixty- one  feet  eight  inches  square  at  the  bottom,  and 
forty  three  feet  nine  inches  square  at  the  top.  The  Jew- 
ish historians  tell  us,  that  on  account  of  the  number  of 
sacrifices  offered  upon  it,  it  was  regularly  washed  with 
a  mop  on  the  eve  of  the  sabbath,  and  whitewashed  twice 
a-year;  namely,  at  the  passover,  or  the  third  of  our 
April ;  and  the  feast  of  tabernacles,  or  the  ninth  of  our 
October,  allowing  their  year  to  have  been  begun  on  the 
vernal  equinox,  or  twenty-first  day  of  March. 

It  has  been  a  matter  of-  inquiry  how  the  fire  was  ob- 
tained which  continued  to  burn  on  the  altar  of  the  second 
temple.  The  most  probable  reason  is,  that  they  obtained 
it  from  flint,  as  Judas  Maccabseus  did  afterwards  ;^  but 
the  Jews,  who,  in  later  times,  were  fond  of  the  marvel- 
lous, tell  us,  that  the  priests  hid  the  sacred  fire  in  a  hol- 
low pit  without  water  when  they  were  led  away  cap- 
tive; and  Nehemiah,  when  they  returned,  sent  the 
descendants  of  those  who  had  hid  it  to  fetch  it  out; 
which  they  did,  but  were  astonished  to  find  it  not  fire 
but  thick  water ;  which  however,  took  fire  when  the  sun 
shone  on  it.^  The  above  account  is  either  a  Jewish  fic- 
tion, to  make  the  people  believe  that  the  fire  of  the 
first  temple,  which  came  down  from  heaven,  was  not  ex- 
tinguished ;  or  a  trick  of  the  priests  to  deceive  them  by 
means  of  Naphtha,  which  appears  to  be  confirmed  by 
verse  36,  where  we  are  told,  that  Nehemiah  called  the 
substance  that  took  fire  Naphthar.*" 

»  2  Maccab.  x.  3.  "  ''  lb.  i.  19—22. 

"  See  an  account  of  this  substance,  in  part  xii.  sect.  vi. 


COURT  OF  THE  PRIESTS.  121 

But  how,  it  may  be  asked,  did  the  priests  ascend  to 
the  top  of  the  altar,  since  the  law  forbade  them  to 
ascend  by  steps?*  I  answer,  that  they  did  it  by  means  of 
an  inclined  plane,  or  gently-rising  ascent,  made  of  stone, 
and  joined  to  the  altar.  It  was  thirty-two  cubits  long 
from  the  place  where  it  touched  the  ground  to  the  top 
of  the  altar,  and  sixteen  cubits  wide.  The  common  name 
for  it  in  the  Talmudical  writings  is  Cebesh  (jj^^^,)  which 
signifies  a  footpath;  and  the  reason  of  its  being  so  wide 
was  to  prevent  confusion  in  going  to  the  altar  and  re 
turning  from  it.  The  utmost  regularity,  indeed,  was  ne- 
cessary, both  for  the  sake  of  decency  and  dispatch  ;  and, 
accordingly,  the  priests  commonly  ascended  on  the  east, 
or  the  right-hand  side ;  and  descended  by  the  west,  or 
left-  hand  side.  It  is  easy  to  see,  that  from  the  principal 
ascent  to  the  altar,  there  would  be,  and  actually  were, 
side  roads  to  the  different  spaces  where  the  altar  con- 
tracted, that  the  priests  might  easily  get  to  them  :  nor 
should  it  be  forgotten,  that  around  the  middle  of  the 
altar,  or  at  the  height  of  five  cubits,  there  was  a  red 
line  to  direct  the  priests  to  sprinkle  with  precision  the 
blood  of  the  sacrifices.  For  some  was  to  be  poured  or 
sprinkled  at  the  bottom  of  the  altar,  ^nd  some  upon  the 
horns ;  some  below,  and  some  above. 

Such  was  the  altar  of  the  Lord,  which  was  often  called 
Ariel,  or  the  Lion  of  God,  both  from  the  vast  number 
of  animals  which  it  devoured,  and  from  its  being  a  type 
of  Christ,  the  lion  of  the  tribe  of  Judah.  Its  sanctity  was 
such,  that  whatever  touched  it  was  reputed  holy,  and 
there  was  none  other  allowed  in  all  the  land  of  Israel, 
to  prevent  idolatry,  and  to  teach  them  the  doctrine  of 
the  unity  of  God. 

It  has  been  frequently  asked, — ^Why  God   forbade 

»  Ex.  XX.  25. 

Vol.  I.  Q. 


122  A^^TIQUITIES  OF  THE  JEWS. 

Steps  to  his  altar?  And  the  common  answer  to  it  has 
been,  that  it  was  for  the  sake  of  decency,  which  was 
certainly  true ;  but  there  was  perhaps  an  additional  rea- 
son ;  viz.  that  it  might  be  contrary  to  the  practice  of  the 
Chaldeans,  Egyptians,  and  other  Zabians,  whose  altars 
were  high,  and  with  many  steps,  as  the  tower  of  Babel 
and  the  Egyptian  pyramids  sufficiently  shew.  Bellonius" 
says  of  the  largest  pyramid,  that  "  the  steps  on  it,  from 
the  bottom  to  the  top,  were  about  two  hundred  and  fifty; 
and  that  they  were  so  high,  individually,  as  to  occasion 
much  difficulty  in  ascending  them."     Radziville  says, 
that  he  ascended  to  the  top  of  it,  and  found  it  a  level 
space  of  ten  cubits  square.^   And  Herodotus"  says,  that 
"  this  pyramid  was  constructed  in  the  form  of  steps, 
which  some  called  stairs,  and  others  altars."  Every  one 
must  see  how  modesty  would  be  violated  on  altars  much 
lower   than  these ;    and,   accordingly.    Martial*'   takes 
notice  of  the  immodesty  of  a  heathen  priest  while  of- 
ficiating. 

The  want  of  steps,  therefore,  to  the  altar  of  burnt- 
offering,  would  answer  the  double  purpose  of  preserving 
decency  and  discouraging  a  heathen  practice. *" 

But  before  we  leave  the  altar,  we  may  take  notice  of 
some  particulars  connected  with  it,  which  are  mentioned 
in  the  law ;  and  in  the  first  place  of  the  altars  of  earth  •/ 
^^  An  altar  of  earth  thou  shalt  make  unto  me,  and  shalt 
sacrifice  thereon  thy  burnt- offerings  and  thy  peace-offer- 
ings, thy  sheep,  and  thine  oxen.  In  all  places  where  I 
3'ecord  my  name,  I  will  come  unto  thee,  and  bless  thee." 
Now,  although  these  are  mentioned,  we  do  not  find,  that 


*  De  Admir.  Oper.  Antiq.  cap.  iii.  •  ''  P.  162. 

^  Lib.  ii.  cap.  cxxv.  ^  Lib.  i.  Epigr.  24. 

'  See  a  pretty  distinct  account  of  the  altar  in  Prideaux  Connect.  AwA.C.  S'^5 
f  Exod.  XX.  24. 


COURT  OF  THE  PRIESTS.  123 

either  Moses  or  Solomon  made  any  of  them.  They  are 
therefore  conjectured  to  have  been  erected  either  on  ex- 
traordinary occasions  in  the  wilderness,  when  the  Israel- 
ites were  at  a  distance  from  the  tabernacle,  and  wished 
to  offer  up  an  occasional  sacrifice  to  God,  as  the  altars  of 
stone  better  suited  the  rocky  country  of  Judea;''  or 
that  they  were  in  aid  of  the  ordinary  altar  at  the  great 
festivals,  at  the  conclusion  of  which  they  could  be  easily 
removed.  But  as  this  militates  against  the  injunction 
concerning  one  altar  only,  it  has  been  suggested,  that 
the  altar  of  Moses  in  the  wilderness,  and  in  Judea,  might 
have  been  placed  on  a  mound  of  earth,  or  a  heap  of  rude 
stones,  so  as  to  set  it  more  in  view  of  the  worshipping 
Israelites,  and  so  high  as  not  to  endanger  the  curtains  of 
the  tabernacle. 

In  Deut.  xvi.  21,  we  read,  that  groves  were  forbidden 
to  be  planted  in  the  neighbourhood  of  the  altar  of  the 
Lord  :  a  circumstance  which  might  have  happened  in 
places  where  the  tabernacle,  or  any  of  the  above  tem- 
porary altars,  chanced  to  be  erected,  but  which  could 
not  have  taken  place  in  the  temple  at  Jerusalem.  What 
then  was  the  meaning  of  the  prohibition  ?  We  answer, 
that  the  word  rTltJ^i^?  *^shere,  which  is  translated  "  a 
grove,"  has  various  significations  in  Scripture.  Thus,  it 
sometimes  signifies  a  grove  of  large  shady  trees,  adorned 
with  altars  dedicated  to  some  deity ;  and  sometimes,  not 
only  a  grove,  but  a  wooden  image  in  that  grove.  Thus 
Gideon''  destroyed  the  altar  of  Baal,  and  cut  in  pieces 
the  image  (n'lC^Nn)  which  was  above  it,  or  upon  it  [eTt 
avtov  LXX.)  In  2  Kings  xxiii.  4 — 6,  Josiah  ordered 
that  they  should  bring  out  from  the  temple  of  the  Lord 
all  the  vessels  that  were  made  for  Baal,  and  for  the  grove 
or  carved  image,  which  Ahab  had  set  up.     Sometimes 

»  Spencer  ds  Lcgib.  Hcb.  Kit.  lib.  i.  cap.  v.  vi.  vii,  ''  Judg-.  vi.  25. 


124  ANTIQUITIES  OF  THE  JEWS. 

it  signifies  a  single  tree,  as  in  Deut.  xvi.  21 ;  somelimes 
the  statue  of  Astarte,  Ashtaroth,  or  the  moon  (compare 
Judg.  ii.  13 ;  iii.  7 ;  1  Sam.  vii.  3 ;)  and  sometimes  the 
wooden  shrines,  or  moveable  habitations  of  Venus,  or 
any  other  heathen  dignity.*  From  these  various  signifi- 
cations, therefore,  we  may  perceive  the  meaning  of  the 
law.  It  was  intended  to  discourage  idolatry,  and  to  keep 
them  from  those  obscene  rites  which  were  often  performed 
in  the  thick  groves  that  surrounded  the  heathen  temples. 
Even  Horace  takes  notice  of  the  '^  parum  castos  lucos"' 
of  the  heathens.*' 

The  last  thing  we  shall  mention,  connected  with  the 
altar,  is  the  prohibition  against  erecting  any  pillar  near 
it :  in  Deut.  xvi.  22,  where  our  translators  have  ren- 
dered, it  '^  any  image,"  the  idea  is  changed.  For  the 
heathens  were  in  use  to  have  H^^O?  Metsebe,  or  pil- 
lars of  different  kinds  in  the  neighbourhood  of  their  al- 
tars. Thus,  in  Syria,  they  had  them  of  wood ;  and  in 
Egypt,  of  stone.  They  were  large  when  dedicated  to  the 
Dii  Superi,  and  small  when  dedicated  to  the  Dii  Mi- 
norum  Gentium.  They  were  sometimes  in  the  form  of 
cones,  or  oblong,  and  sometimes  served  as  pedestals  to 
the  statues  of  their  deities.  They  were  always,  how- 
ever, accounted  sacred,  and  often  received  divine  ho- 
nours. Thus  Pausanias'  says,  that  "  by  ancient  usage, 
it  happened  among  the  Greeks,  that  rude  stones  obtained 
divine  honours  in  place  of  images.'^  And  in  the  same 
book,  when  speaking  of  Mercury,  he  tells  us,  that  ^'  near 
the  statue  of  the  god  about  thirty  stones  were  erected 
of  a  four-sided  figure,  which  they  worshipped,  and- 
called  by  the  names  of  certain  gods."  Hence  we  may 
perceive  the  origin  of  the  law.  It  was  evidently  intended, 


1  Kings  xiv,,  23.  ^  Curmeu.  I'.b.  1.  Caini.  xii.  '  Lib.  vil 


COURT  OP  THE  PRIESTS.  125 

like  the  former  ones,  to  discourage  the  Jews  from  intro- 
ducing idolatry  into  the  temple  of  God. 

Having  thus  considered  the  altar  of  burnt-offering, 
and  the  laws  which  guarded  its  sanctity,  let  us  next  pro- 
ceed to  examine  the  objects  that  stood  on  either  side  of 
it  during  the  second  temple :  beginning  with  the  north, 
or  right-hand  side,  if  we  have  our  backs  to  the  gate 
Nicanor  on  the  east,  and  our  faces  to  the  temple  on  the 
west.    On  this  side,  we  are  told,  the  most  holy  offerings 
were  slain ;  viz.  the  bullock  and  goat  on  the  day  of  ex- 
piation ;  the  bullocks  and  goats  that  were  to  be  burnt  at 
other  times ;  the  goats  at  the  beginning  of  the  months 
and  of  the  solemn  feasts;   the  whole  burnt- offering ; 
peace-offerings  of  the   congregation ;   trespass- offering, 
he. — All  these,  and  in  general,  the  greatest  number  of 
sacrifices,  were  slain  on  this  side  of  the  altar ;  so  that  it 
is  natural  to  expect  several  accommodations  for  these 
purposes.    Accordingly  we  have  the  three  following : — 
the  place  of  the  rings  (marked  No.  19,  in  Plate  II.) ; 
the  tables  for  washing  and  dividing  the  sacrifices  (marked 
No.  20 ;)  and  the  pillars  with  hooks  on  which  to  hang 
them  (marked  No.  21.) 

But  to  be  more  particular,  we  may  remark,  that, 
for  the  space  of  eight  cubits  on  the  north  side  of  the  al- 
tar, there  was  nothing  pai  ticular,  because  room  was  re- 
quired to  go  round  about  it.  But  from  the  eighth  cubit 
to  the  thirty-second  was  the  place  of  rings,  just  men- 
tioned. They  were  fixed  strongly  in  the  stones  of  the 
pavement,  in  order  that,  by  means  of  cords  passed 
tlirough  them,  they  might  bind  down  and  keep  fast  the 
heads  of  the  animals  intended  to  be  slain.  It  is  gene- 
rally allowed  that  they  were  twenty-four  in  number, 
but  it  is  not  agreed  whether  they  were  placed  in  six 
rows  of  four  each,  or  four  rows  of  six  each.  Indeed  the 
matter  is  trivial,  but  we  may  remark,  that  the  first  opi- 


126  ANTIQUITIES  OF  THE  JEWS. 

nion  suits  the  space  allotted  them  hetter  than  the  second  ; 
for  their  length  in  front  was  only  twenty-four  cubits, 
whereas  their  depth  was  thirty-two,  or  the  same  as  the 
altar.  On  extraordinary  occasions,  when  a  greater  num- 
ber of  animals  were  slain  than  these  rings  could  admit, 
they  still  slew  them  on  the  north  side  of  the  altar,  by 
taking  in  the  whole  space  that  was  between  the  place  of 
rings  and  the  porch,  or  even  the  west  end  of  the  Court, 
if  necessary,  and  occupying  it  as  a  temporary  place  of 
slaughter,  as  Solomon  did  at  the  dedication  of  the  tem- 
ple."* Four  cubits  from  the  north  side  of  the  place  of 
rings  were  occupied  by  the  marble  tables  on  which  they 
washed  the  inwards  of  the  sacrifices,  and  cut  them  in 
pieces.  In  Ezekiel's  vision  of  the  temple^  these  tables 
were  eight  in  number,  of  hewn  stone,  one  cubit  and  a- 
half  long,  one  cubit  and  a-half  broad,  and  a  cubit  high. 
And  four  cubits  father  north  still,  was  the  place  of  the 
pillars,  on  which  they  hung  the  animals  in  order  to  flay 
them.  These  were  not  the  pillars  which  separated  be- 
tween the  Court  of  the  Priests  and  the  Court  of  Israel, 
but  low  ones  placed  before  them,  eight  in  number,  with 
three  rows  of  beams  across,  filled  with  hooks,  at  different 
heights  from  the  ground,  to  answer  the  different  sizes 
of  the  animals.  In  Ezekiel's  vision  of  the  temple''  these 
hooks  were  a  hand  breadth  each.  And  before  these  pil- 
lars and  hooks  were  more  marble  tables,  which,  on  emer- 
gencies, could  be  used  like  the  others. 

Thus  we  are  come  to  the  north  side  of  the  Court  of 
the  Priests,  or  to  those  pillars  which  supported  the  co- 
vered walk  or  piazza  of  the  Court  of  Israel. 

But  before  we  leave  it,  we  may  observe,  that  although 
there  is  no  molten  sea  mentioned  in  the  second  temple, 
yet  its  place  in  the  first  temple  was  in  the  north-east 

"1  Kings  viii.  64.  2  Chron.  vii.  7.         ^  Ch.  xl.  39—42.         '  Ch.  xl,  4.S 


COURT  OF  THE  PRIESTS.  127 

corner,  of  which  we  are  speaking,  as  may  be  seen  by  pe- 
rusing 1  Kings  vii.  39,  and  2  Chron.  iv.  10.     It  was 
made,  we  are  told,*  of  the  brass  that  was  taken  from 
Hadadezer,  King  of  Zobah,  and  was  intended  for  the 
priests  to  wash  in  ;^  that  is  to  say,  to  wash  their  hands 
and  feet  when  at  any  time  they  entered  the  Court  of  the 
Priests,  or  when  their  hands  and  feet  needed  washing 
from  the  slaying  of  the  sacrifices.     During  the  times  of 
the  tabernacle  there  was  no  molten  sea,  and  the  laver 
served  the  double  purpose  of  washing  the  hands  and 
feet  of  the  priests,  and  the  parts  of  the  sacrifices ;"  but 
when  Solomon  built  the  temple  these  were  divided,  and 
the  molten  sea  was  reserved  for  the  priests,  and  the  ten  la- 
yers for  the  sacrifices.'*     The  molten  sea.  was  indeed  a 
wonderful  mass;  its  depth  being  five  cubits,  its  diameter 
ten  cubits,  and  its  circumference   thirty   cubits,    sup- 
ported on  a  beautiful  pedestal  of  twelve  brazen  oxen,'' 
and  cast  in  the  clay  of  the  plain  of  Jordan.*"     There  is, 
however,  a  considerable  diff'erence  as  to  its  contents :  for 
in  1  Kings  vii.  26,  it  is  said  to  contain  two  thousand 
baths,  and  in  2  Chron.  iv.  5,  no  fewer  than  three  thou- 
sand ;  a  circumstance  which  has  occasioned  no  small  dif- 
ficulty among  commentators.     But  the  common  way  of 
reconciling  it  is,  either  to  suppose,  in  the  first  place, 
that  the  bath,  in  liquid  measure,  being  the  same  as  the 
ephah  in  dry,  the  molten  sea  could  contain  two  thousand 
baths  of  liquid  measure,  and  three  thousand  of  dry,  by 
means  of  heaping.    Or,  secondly,  that  it  referred  to  the 
quantity  of  water  necessary  for  the  service  of  the  priest- 
hood, and  the  quantity  it  could  hold  when  filled  to  the 
brim. 

There  is  a  difiiculty,  however,  of  another  kind  which 


'  1  Chron.  xviii.  8.  b  2  Chron.  iv.  6.  ^  Exod.  xl.  31,  32. 

^  2  Chron.  iv.  6,  «   1  Kings  vii.  23—26,       '  1  Kings  vii,  46. 


128  ANTIQUITIES  OF  THE  JEWS. 

deserves  consideration  :  and  that  is — Whether  a  vessel 
of  the  dimensions  given,  could  really  contain  either  the 
one  quantity  or  the  other  ?  Of  this  we  shall  be  convinced 
by  the  following  particulars  : 

If  a  bath  be  equal  to  seven  English  gallons,  four  En- 
glish pints,  15.2  cubic  inches,  as  it  is  usually  stated  to  be, 
then  the  cubic  inches  in  a  bath  will  stand  thus  : 

Seven  gallons,  multiplied  by  two  hundred  and 
thirty-one,  the  cubic  inches  in  a  gallon 
come  to  -  ...  1617 

Four  pints,  multiplied  by  twenty- eight  and 
three-quarters,  the  cubic  inches  in  a  pint 
come  to  -  -  -  -  115 

And  the  fraction  is  stated  .to  be  -         -  15.2 


Consequently  the  cubic  inches  in  a  bath  are         1747.2 

We  have  only  to  multiply  these,  therefore,  by  the 
number  of  baths  said  to  be  contained  in  the  molten  sea 
in  order  to  find  out  its  contents  in  cubic  inches. 

Thus,  1747.2  multiplied  by  2000,  gives  3494400,0; 
and  by  3000,  it  gives  5241600,0. — Now  let  us  measure 
the  molten  sea,  as  given  in  Scripture,  and  see  how  many 
solid  inches  it  really  contained,  that  we  may  observe 
how  it  coincides  with,  or  differs  from,  the  above  mea- 
surement. 

No  particular  form  is  given  to  it  in  Scripture  ;  but  let 
us  suppose,  for  the  ease  of  calculation,  that  it  was  a  half 
globe,  or  in  the  form  of  a  cup.  The  common  way  of  mea- 
suring a  half  globe  is  to  multiply  the  diameter  into  half 
the  circumference  for  the  superficial  measure ;  and  that 
by  one  sixth  of  the  diameter  for  its  solid  contents.  Let  us 
adopt  this  rule — 21 .888,  which  are  the  inches  in  a  cubit 
when  multiplied  by  10,  or  the  diameter  of  the  molten 
sea  in  cubits,  make  218.880,  as  the  inches  in  the  diame- 


COURT  OF  THE  PRIESTS.  129 

ter  of  the  molten  sea;  and  21.888  inches,  multiplied  by 
15,  or  half  the  number  of  cubits  in  the  circumference, 
give  328.320,  as  the  inches  in  half  the  circumference  of 
the  molten  sea.  Multiply  these  together  and  you  have 
71862.681600  as  the  superficial  measure;  and  then  mul- 
tiply this  by  one-sixth  of  the  diameter,  or  38.480,  and 
you  have  2621530.624768000,  as  the  solid  contents  of 
the  molten  sea  in  cubic  inches,  according  to  the  Scrip- 
ture account.  A  sum,  much  less  than  we  found  to  result 
from  multiplying  the  cubic  inches  in  a  bath,  either  by 
the  number  2000  or  3000.  For  the  above  sum  of 
2621550.624768000,  when  divided  by  1747.2,  the  cubic 
laches  in  a  bath,  only  give  1500.42984488,  or  1500| 
baths  nearly :  a  number  far  short  of  either  2000  or  3000. 
How  then  are  we  to  account  for  this  deficiency  ?  We 
answer,  it  may  be  accounted  for  on  either  of  the  follow- 
ing suppositions  :  First,  that  the  molten  sea  was  not  a 
half  globe,  or  cup,  which ivas  merely  assumed  for  the 
ease  of  calculation,  but  in  the  form  of  a  pot,  swelling  be- 
low and  above  the  neck,  but  measured  at  it.  This  form 
might  easily  be  constructed  so  as  to  hold  two  thousand 
baths  below  the  neck,  and  one  thousand  above  it.  Se- 
condly, The  Jews  endeavour  to  remove  the  difficulty  by 
telling  us,  in  their  Talmudical  writings,  that  the  molten 
sea  was  square  at  the  bottom  for  three  cubits  high,  and 
that  every  side  of  the  square  was  ten  cubits  broad;  while 
the  two  upper  cubits  contracted  it  into  a  circular  form  in 
the  mouth,  so  as  to  make  a  line  of  thirty  cubits  to  com- 
pass it  round.  This  supposition,  however,  would  give  it 
but  an  awkward  appearance ;  the  more  elegant  form  be- 
ing that  of  a  goblet  or  pot,  which  (we  have  seen)  might 
he  made  so  as  to  hold  the  specified  quantity.  After  all, 
it  may  be  worth  our  while,  in  the  third  place,  to  strike 
at  the  root  of  the  difficulty,  by  doubting  whether  the 
contents  of  the  Jewish  bath  that  have  been  assigned  by 
Vol.  I.  R 


.130  ANTIQUITIES  OF  THE  JEWS. 

the  moderns  be  not  too  great.  For  it  will  be  noticed  in 
the  table  of  liquid  measure,  afterwards  given  from  the 
Jewish  writings,  that  the  bath  was  four  hundred  and 
thirty-two  egg-shells  full.  An  egg-shell,  indeed,  like  the 
barley-corns  among  them  and  among  ourselves,  is  a  very 
uncertain  standard ;  for  we  are  entirely  unacquainted 
with  the  quantity  that  an  egg-shell  should  contain.  And, 
besides,  by  being  so  small,  the  error  always  increases  as 
we  advance ;  whereas,  had  they  chosen  a  larger  measure 
for  the  standard,  the  error  would  have  diminished  as  we 
descended.  But  taking  it  as  it  is,  imperfect  as  such  a 
standard  confessedly  is,  let  us  make  a  rude  sketch  how 
many  English  gallons  the  molten  sea  contained.  By 
an  accurate  examination  with  several  eggs,  the  medium 
number  in  an  English  pint  was  9.  Let  us  multiply, 
therefore,  432,  or  the  number  of  egg-shells  full  in  a 
bath,  by  2000,  and  divide  the  quotient  first  by  9,  to 
bring  it  into  English  pints,  and  then  by  8,  to  bring  it  into 
English  gallons,  and  we  have  12000  gallons  as  the  con- 
tents of  the  molten  sea.  Here,  then,  when  multiplied  by 
2000,  it  contained  12000  English  gallons ;  and  by  3000, 
it  contained  18000  English  gallons  :  a  quantity  far  less, 
as  we  conjectured,  than  the  modern  calculation  of  the 
bath  has  made  it.  For  the  modern  calculation  of  a  bath 
is  7  English  gallons,  4  English  pints,  and  15.2  cubic 
inches ;  which,  altogether,  are  equal  to  60|  English 
pints.  Multiply  60|  English  pints  by  2000,  and  divide 
it  by  8  (the  number  of  pints  in  a  gallon,)  and  you  have 
15125  English  gallons.  And  multiply  60^  by  3000,  and 
divide  it  by  8,  and  you  have  22687  English  gallons. 
The  diiference,  therefore,  between  the  ancient  Jewish 
standard,  and  the  modern  computation  will  stand 
thus : — 

Two  thousand  baths,  according  to  the  ancient  Jewish 
standard,  are  equal  to  12000  English  gallons;  but,  ac 


COURT  OF  THE  PRIESTS.  13). 

cording  to  the  modern  computation,  they  are  equal  to 
15125.  And  3000  baths,  according  to  the  ancient  Jewish 
standard,  are  equal  to  18000  English  gallons ;  whereas, 
according  to  the  modern  computation,  they  are  equal  to 
22687.  In  other  words,  the  ancient  Jewish  standard  is 
to  the  modern  supposition  as  12  to  15|,  or  as  18  to  22|o 
It  is  no  wonder,  then,  amidst  this  uncertainty,  that  our  cal- 
culations came  short  of  what  was  expected.  It  will  be 
noticed,  however,  that  they  agree  much  better  with  the 
first  than  with  the  last. 

The  molten  sea  was  first  disfigured  by  Ahaz,  who  re- 
moved it  from  the  brazen  oxen,  and  set  it  on  a  pavement 
of  stones  '^  and  then  broken  to  pieces  by  the  Chaldeans 
when  they  took  Jerusalem,  and  the  brass  of  it  was  car- 
ried by  them  to  Babylon.^ 

Before  we  conclude  an  account  of  this  immense  vessel 
we  may  remark,  that  the  water  which  supplied  it  came 
from  the  draw-well  room,  on  the  opposite  side  of  the 
Court,  by  means  of  subterraneous  pipes. 

But  is  it  full  time  now  to  leave  the  north  side  of  the  al- 
tar, and  turn  to  the  south,  that  we  may  examine  the  va- 
rious objects  that  were  placed  there.  The  first  that  pre- 
sents itself  is  the  ascent  to  the  altar,  which,  as  we  for- 
merly said,  reached  thirty-two  cubits  from  north  to 
south,  and  was  sixteen  cubits  wide.  Under  this,  on  the 
east  side,  was  a  dark  closet,  into  which  they  threw  the 
offals  of  the  birds  that  were  offered,  and  the  ashes  of  the 
incense  and  brazen  altars,  till  otherwise  disposed  of:  and, 
on  the  west,  another  closet  of  a  similar  kind,  for  keeping 
the  birds  that,  on  examination,  were  found  unfit  for  sa- 
crifice :  while  along  the  west  side  of  the  ascent  there 
were  two  tables,  one  of  silver  (marked  No.  22,  in 
Plate  II.),  on  which  lay  the  vessels  and  other  utensils 

a  2  Kings  xvi.  IT.  ^  Jer.  Ui,  17, 


182  ANTIQUITIES  OF  THE  JEWS. 

that  were  required  during  the  service ;  and  the  other  of 
marble  (marked  No.  23^)  on  which  were  placed  the 
pieces  of  the  sacrifice,  previous  to  their  being  carried  up 
to  the  altar.  At  the  side  of  this  table  the  priests  stood 
when  they  sounded  the  trumpets  during  the  service. 

Let  us  now  see  what  was  beyond  the  ascent,  or  be- 
tween it  and  the  south  side  of  the  Court  of  the  Priests-^ 
a  space  of  seventeen  cubits.  It  was  there  that  they  killed 
the  sacrifices  that  were  accounted  less  holy — such  as  the 
thank-offerings,  the  ram  appointed  to  be  offered  for  the 
Nazarite,  the  peace-offerings,  the  firstlings,  the  tithe, 
&c.  when  these  sacrifices  were  too  numerous  to  be  slain 
on  the  north  side :  but  if  they  could  accomplish  it,  all 
the  sacrifices  were  commonly  slain  on  the  north  of  the 
altar.  Yet  to  meet  such  emergencies,  the  space  in  ques- 
tion had  hooks,  tables,  &c.  although  not  so  many  as  on 
the  other  side. 

Thus  have  we  traversed  across  the  Court,  examining 
the  altar,  and  the  objects  in  a  line  with  it :  let  us  now 
sum  up  the  several  particulars.  From  the  north  side  of 
the  Court  to  the  place  of  the  short  pillars  and  hooks  was 
four  cubits ;  from  thence  to  the  marble  tables,  four  more ; 
the  place  of  rings  was  twenty- four ;  from  that  to  the 
north  side  of  the  altar  eight ;  and  from  the  north  side  of 
the  altar  to  its  centre  sixteen ;  making  a  total  of  fifty-six 
cubits  from  the  north  side  of  the  Court  to  the  centre  of 
the  altar.  The  measures  on  the  south  side  stand  thus : 
from  the  outside  of  the  Court  to  the  foot  of  the  ascent 
to  the  altar  seventeen  cubits,  the  ascent  itself  thirty-two, 
and  the  distance  from  the  south  side  of  the  altar  to  its 
centre  sixteen ;  consequently,  the  whole  distance  from 
the  south  side  of  the  Court  to  the  centre  of  the  altar  was 
sixty-five  cubits.  Let  us  now  join  the  two  sums,  fifty-six 
and  sixty-five,  together,  and  we  have  one  hundred  and 
twenty-one  as  the  width  of  the  whole  Court,  which  is 


COURT  OF  THE  PRIESTS.  133 

two  more  than  the  truth ;  for,  as  we  have  already  seen, 
the  real  width  was  one  hundred  and  nineteen.  How  then 
comes  this  diiference  ?  We  answer,  that  it  was  partly  oc- 
casioned by  the  ascent  becoming  shorter  when  elevated, 
and  partly,  perhaps,  because  they  counted  the  length 
of  it  only  from  the  spot  where  it  began,  till  where  it  be- 
came equal  with  the  scarcement  above  the  body  of  the 
altar.  For  the  fact  is,  that  to  raise  a  pathway  from  thirty 
cubits'  distance  to  the  top  of  the  altar,  would  not  take 
thirty-two  cubits  only,  but  thirty-six  cubits,  as  may  be 
seen  by  measuring  the  following  sketch,  of  half  an  inch 
to  the  ten  cubits. 


Whatever  way  therefore  it  happened,  one  thing  is  cer- 
tain, that  the  altar  and  its  ascent,  when  taken  together, 
were  uniformly  counted  by  the  Jews  only  sixty-two  cu- 
bits :  so  that  the  corrected  account  of  the  width  of  the 
Court  will  stand  thus  : — deduct  two  cubits  from  the  six- 
ty-five formerly  mentioned,  and  there  remains  sixty- 
three,  as  the  measure  between  the  south  side  of  the 
Court  and  the  centre  of  the  altar ;  the  north  side,  we 
saw,  was  fifty-six :  and  these  sums  taken  together  make 
exactly  one  hundred  and  nineteen,  or  the  real  width  of 
the  Court. 

We  have  now  advanced  into  the  Court  of  the  Priests, 
from  east  to  west,  forty-three  cubits ;  namely,  the  eleven 
cubits  where  the  unofficiating  priests  and  the  officiating 
Levites  stood  during  the  service,  and  the  thirty-two  cu- 
bits which  ran  parallel  with  the  front  of  the  altar :  let  us 
next  examine  the  remaining  one  hundred  and  twenty- 


134  ANTIQUITIES  OF  THE  JEWS. 

two ;  for  it  will  be  in  the  recollection  of  the  reader,  that 
the  whole  length  of  the  Court  of  the  Priests,  from  east 
to  west,  was  stated  at  one  hundred  and  sixty-five  cubits. 
Now  the  above  mentioned  one  hundred  and  twenty-two 
cubits,  or  remaining  length  of  the  Court  of  the  Priests, 
from  the  brazen  altar  to  the  western  wall,  may  properly 
be  divided  into  two  portions — viz.  that  which  was  be- 
tween the  altar  and  the  porch  of  the  temple,  compre- 
hending a  space  of  twenty-two  cubits,  and  the  length  of 
the  temple  itself,  which  was  one  hundred  cubits. 

Let  us  begin  then  with  the  twenty-two  cubits  which 
lay  between  the  altar  and  the  porch.  It  extended  from 
side  to  side  of  the  Court  of  the  Priests  one  hundred  and 
nineteen  cubits,  and  is  recorded  as  remarkable  for  the 
following  things. 

1.  It  was  a  place  where  no  man  might  come  who  had 
any  bodily  blemish,  because  of  its  nearness  to  the  temple; 
nor  durst  any  person  come  into  it  with  his  head  unco- 
vered, because  that  would  have  argued  irreverence,  since 
they  always  performed  their  devotions  with  their  heads 
covered. 

2.  None  might  stand  upon,  or  remain  within  it,  while 
the  priest  was  burning  the  daily  incense  in  the  holy  place ; 
or  when  the  high  priest  went  into  the  most  holy  place 
once  a  year,  with  the  blood  of  the  sin-offering :  and,  ac- 
cordingly, to  give  them  warning  at  these  times,  either 
the  Sagan,  or  priest  that  presided  over  the  service  for 
the  day,  called  to  the  priest  that  was  within  the  holy 
place,  with  a  loud  voice,  to  offer  the  incense,  when  all 
the  people  that  happened  to  be  between  the  porch  and . 
the  altar,  hastily  withdrew.  As  for  the  entrance  of  the 
high  priest,  its  happening  so  seldom,  and  with  such  cir- 
cumstances of  solemnity,  was  itself  a  suflicient  intimation. 
May  not  this  removal  of  every  person  from  between  the 
temple  and  the  altar  teach  us  the  utter  inability  of  any 


COURT  OF  THE  PRIESTS.  135 

mortal  wliatever  to  take  part  with  Christ  in  his  inter- 
cession for  the  church;  a  doctrine  which  the  offering  of 
incense  typified ;  and  thereby  convince  us  of  the  vanity 
of  the  doctrine  of  human  merit,  as  the  ground  of  our  jus- 
tificatioUj  either  in  whole,  or  in  part  ? 

3.  It  was  between  the  porch  and  the  altar  that  Ezc- 
kiel  saw  the  five-and-twenty  idolaters  worshipping  the 
sun,  with  their  backs  to  the  temple,  and  their  faces  to 
the  east.'* 

4.  It  was  in  that  space,  that  the  priests  and  ministers 
of  the  Lord,  on  days  appointed  for  fasting,  wept  and 
prayed  for  deliverance  from  their  enemies :  the  very 
words  of  which  prayer  we  have  in  Joel  ii.  17. 

5.  In  that  space,  between  the  temple  and  the  altar, 
was  committed  the  murder  of  Zacharias,  the  son  of  Ba- 
rachias,  to  which  our  Saviour  alludes  in  Matt,  xxiii.  35 : 
but  who  that  Zacharias  was,  has  given  room  for  conjec- 
ture. Some  critics  suppose  him  to  have  been  the  Zecha- 
rias  who  is  mentioned  in  2  Chron.  xxiv.  20,  21 :  others, 
Zechariah,  the  father  of  John  the  Baptist;^  and  others, 
with  less  probability  still,  that  our  Saviour  spoke  pre- 
dictively  of  Zecharias,  the  son  of  Baruch,  who  was  after- 
wards slain  in  the  temple,  as  mentioned  by  Josephus  -^ 
while  not  a  few  have  imagined,  from  the  coincidence  of 
names,  that  he  was  Zechariah,  the  prophet,  who  wrote 
the  book  that  bears  his  name ;  and  who  is  styled  the  son 
of  Barachias  in  chap.  i.  1.  Although  history  is  silent  as 
to  the  manner  of  his  death,  his  tomb  is  still  shewn,  a  lit- 
tle to  the  east  of  Absalom's  pillar,  which  stood  in  the 
king's  dale :  it  is  evidently  a  modern  structure,  entirely 
out  of  the  natural  rock,  eighteen  feet  high,  and  as  many 
square  at  the  bottom ;  adorned  with  columns  on  each 
front,  cut  out  likewise  from  the  same  rock,  and  support- 

»  Ch.  viii.  16,  b  Luke  i.  5.  '  Wa^-,  iv.  5. 


136  ANTIQUITIES  OF  THE  JEWS. 

ing  a  cornice.     The  whole  ends  in  a  pointed  top,  like  a 
diamond.' 

The  sixth  thing  worthy  of  notice,  between  the  porch 
and  the  altar,  was  the  Megrupitha,  {<n^S*l1JlO?  (marked 
No.  25,  Plate  II.);  which,  although  not  particularly  de- 
scribed by  any  of  the  Jewish  writers,  is  thought  by 
Lightfoot  to  have  been  a  kind  of  bell,  that  lay  directly 
between  the  porch  and  the  altar. 

The  treatise  entitled  Tamid  thus  speaks  of  it:  ''  They 
that  were  to  go  into  the  temple  to  burn  incense,  and  trim 
the  lamps,  came  between  the  porch  and  the  altar ;  and 
one  of  them  took  the  Megrupitha  and  rang  it,  between 
the  porch  and  the  altar.  One  could  not  hear  another 
speak  in  Jerusalem,  because  of  the  sound  of  the  Megru- 
pitha. It  served  for  three  things  :  the  priest  that  heard 
the  sound  of  it,  knew  that  his  brethren,  the  priests,  were 
gone  in  to  worship,  and  he  ran  and  came.  A  Levite  that 
heard  the  sound  of  it,  knew  that  his  brethren,  the  Le- 
vites,  were  gone  in  to  sing,  and  he  ran  and  came.  And 
the  chief  of  the  stationary  men,  or  those  who  repre- 
sented Israel  in  the  public  service,  brought  those  who 
had  been  unclean,  and  set  them  in  the  gate  Nicanor." 
Such  is  the  account  which  the  treatise,  Tamid,  gives  of 
this  instrument :  and  Dr.  Lightfoot  confesses  that  the 
Jewish  writers  are  silent  as  to  its  particular  form :  some 
of  them  only  saying  in  general,  that  it  was  a  great  ves- 
sel, which  they  struck  for  the  purposes  above-mentioned; 
and  others  of  them  supposing  it  to  have  been  one  of  the 
largest  of  the  fire-shovels,  which  was  either  struck  or 
dragged  along  the  pavement,  so  as  to  occasion  sound. 

Amidst  this  uncertainty,  the  modern  eastern  instru- 
ments of  sound  naturally  presented  themselves  to  the 
author,  to  whom  it  occurred  that  bells,  according  to  the 

»  Perth.  Encyclop.  Art.  Jerusalem. 


COURT  OF  THE  PRIESTS.  137 

present  acceptation  of  the  term,  were  then  unknown  ; 
and  that,  as  the  usages  of  the  east  have  long  been  sta- 
tionary, there  might  perhaps  be  something  in  that  quar- 
ter, which  might  throw  light  on  the  subject.  Of  Judea 
he  could  find  no  account ;  but,  on  applying  to  persons 
of  intelligence  and  respectability,  who  had  resided  long 
in  India,  he  obtained  the  following  particulars.  They 
have  two  instruments  resembling  the  Megrupitha — viz. 
the  gurry  and  the  gong. 

The  gurry  is  commonly  made  of  a  composition  of 
copper,  block  tin,  and  zinc ;  but  in  those  of  very  fine 
tone,  they  are  said  to  add  a  little  silver  and  gold ;  hence 
the  composition  of  which  these  last  is  formed  is  called 
Pungi  Russie,  or  the  Five  Metals.  Their  form  is  always 
circular,  and  their  diameter  from  a  foot  to  three  feet. 
Taking  one  of  twenty  inches  diameter  as  our  model, 
and  laying  it  on  a  table,  its  centre  will  rest  on  the  table, 
and  its  sides  will  be  elevated  from  it  about  an  inch ; 
while  the  whole  will  appear  to  the  eye,  when  looking 
across  it,  as  two  watch  glasses  laid  together,  the  centre 
of  which  is  two  inches  and  a-half,  and  the  side  half  an 
inch.  The  metal  plates  are  of  the  same  thickness  both 
at  the  centre  and  the  sides,  being  about  a  quarter  of  an 
inch ;  but  in  those  of  three  feet  diameter,  the  uniform 
thickness  is  nearly  an  inch.  The  gurry  has  two  holes 
drilled  in  the  side  for  the  purpose  of  suspending  it  by 
a  leathern  thong  on  some  post  or  tree ;  and  it  is  struck 
by  a  mallet  stuffed  and  covered  witli  leather,  which 
will  send  the  sound,  in  ordinary  circumstances,  about  a 
mile  and  a-half,  from  a  gurry  of  twenty  inches  diameter. 
This  is  the  common  native  Indian  clock  :  and  their  man- 
ner  of  computing  time  by  it  is  as  follows  : — They  divide 
the  twenty-four  hours  into  day  and  night,  each  having 
four  parrs ;  each  parr,  eight  gurrys ;  and  each  gurry, 
twenty  lamas.  The  day  parrs  begin  with  sun-rise,  and 
Vol.  L  '        S 


138  ANTIQUITIES  OF  THE  JEWS. 

answer  to  our  nine,  twelve,  three,  and  sun-set.  The 
night  parrs  then  commencing,  and  answering  to  our 
nine,  twelve,  three,  and  sun- rise.  The  length  of  the 
night  and  day  not  varying  much  within  the  tropics,  they 
accommodate  the  matter  by  taking  a  gurry  from  one  or 
the  other  as  the  season  may  require,  and  transferring 
it  alternately  as  they  lengthen  or  shorten.  As  they  have 
no  hour  glasses,  they  measure  their  time  by  a  kind  of 
clepsydra.  It  is  a  small  brass  basin,  about  four  inches  in 
diameter,  made  thin  enough  to  float  on  the  water,  with 
a  hole  in  the  bottom  which  admits  as  much  as  to  fill  it 
exactly  in  one  gurry,  or  twenty-two  and  a-half  minutes. 
The  sinking,  therefore,  of  the  vessel,  is  the  signal  for 
striking  the  gurry,  and  warning  the  inhabitants.  L^t  us 
next  attend  to 

The  gong. — This  is  a  Chinese  instrument,  and  is 
generally  used  in  war :  its  composition  is  unknown,  but 
is  thought  to  resemble  that  of  the  gurry.  In  one  of  thirty 
inches  diameter  the  thickness  of  the  metal  in  every  part 
was  about  a  quarter  of  an  inch ;  and,  if  laid  on  a  table, 
it  would  appear  a  double  convex  figure  of  five  inches 
thick  in  the  centre,  and  four  inches  thick  at  the  side. 
It  has  a  circular  hole  of  twelve  inches  diameter  in  the 
back  ;  is  suspended  by  a  leathern  thong  from  two  holes 
in  the  edge,  and  struck  with  a  stuiTed  mallet  like  a 
gurry.  This  is  used  by  the  southern  Polygars  in  India 
to  collect  their  troops,  and  is  heard  at  the  distance  of 
six  miles,  having  a  fine  deep  tone,  like  that  of  a  large 
bell.  Since  he  obtained  the  above  information,  the  au- 
thor of  this  work  has  had  the  pleasure  of  examining 
three  gongs  which  had  been  brought  from  India  by  dif- 
ferent persons,  and  found  them  to  answer  the  above  de- 
f^cription  as  to  sound,  but  their  forms  were  not  uniform. 
For  the  first  he  saw  resembled  the  account  he  had  ob- 
tained from  his  East  Indian  friend,  and  forcibly  reminded 


COURT  OF  THE  PRIESTS.  139 

him  of  the  flat  blue  woollen  bonnets  which  were  so  gene- 
ral half  a  century  ago  among  the  peasantry  of  the  low- 
lands of  Scotland  ;  but  the  other  two  were  almost  flat  in 
the  face,  had  a  cup  in  the  middle  five  inches  and  a-half 
in  diameter,  the  centre  of  which  was  about  three-fourths 
of  an  inch  below  the  general  surface,  and  the  edges  of  the 
gongs  were  turned  back  about  two  inches  all  round,  so 
that,  on  the  back,  they  resembled  a  large  round  dish 
about  two  inches  deep,  or  a  tambourine,  with  a  very  nar- 
row hoop.  They  gave  very  sweet  sounds  when  gently 
struck  with  the  mallet,  but  very  loud  and  tremendous 
when  struck  strongly.  Now,  what  is  the  conclusion  we 
are  enable  to  draw  from  the  foregoing  remarks  ?  Is  it 
not,  that  there  is  reason  to  suppose,  that  the  Megrupitha 
in  the  temple,  resembled  either  the  gurry  or  the  gong, 
but  most  probably  the  latter?  For  a  gurry  of  twenty 
inches  diameter  is  heard  a  mile  and  a-half;  a  gong  of 
thirty  inches  is  heard  six  miles ;  and  we  may  easily  sup- 
pose a  gong  to  be  made  of  such  dimensions,  as,  when  fa- 
voured by  the  wind,  might  realize  the  apparently  hyper- 
bolical language  of  the  Jews  concerning  the  Megrupitha, 
that  was  said  to  be  heard  at  Jericho,  which,  Josephus* 
tell  us,  was  one  hundred  and  fifty  furlongs  from  Jerusa- 
lem, or  eighteen  English  miles  and  three-quarters.  It  is 
scarcely  necessary  to  add,  that  the  intercourse  between 
Judea  and  the  east,  by  means  of  caravans,  would  readily 
account  for  the  introduction  of  this  instrument  from  one 
country  into  the  other. 

But  it  is  full  time  to  observe,  that  the  last  thing  wor- 
thy of  notice  between  the  altar  and  the  porch  was  the 
laver  (marked  No.  24,  in  Plate  11. ),  at  which  the  priests 
washed  the  sacrifices  and  their  own  hands  and  feet, 
during  the  times  of  the  tabernacle,  before  they  entered 

'■  Wa'-,  iv.  8. 


140  ANTIQUITIES  OF  THE  JEWS. 

on  their  professional  duty' — a  striking  lesson  to  all  the 
ministering  servants  of  Christ,  that  they  themselves 
should  be  washed  from  the  filthiness  and  pollution  of  sin 
in  the  laver  of  regeneration,  before  they  venture  upon 
that  sacred  office. 

In  the  days  of  Moses  the  shape  and  size  of  the  laver 
arc  not  mentioned,  it  is  only  commanded  to  be  of  brass  ;'^ 
and  we  afterwards  learn,  that  the  laver  and  its  foot,  or 
the  pedestal  on  which  it  stood,  were  formed  of  the  mir- 
rors of  polished  brass,  which  the  pious  women  of  Israel 
had  dedicated  to  Jehovah,  instead  of  using  them  for  the 
adorning  of  their  persons."  This  I  mention  as  the  most 
favourable  construction ;  but  Spencer*^  gives  it  a  dif- 
ferent meaning.  For  he  supposes  that  the  women  of  Is- 
rael had  appeared  at  the  door  of  the  tabernacle  with 
mirrors,  like  the  women  of  Egypt  at  their  heathen  tem- 
ples, when  they  came  clothed  in  white  linen,  having  a 
sistrum  in  their  right  hand,  and  a  mirror  in  their  left.* 
According  to  this  view,  the  laver  and  its  foot  might 
have  been  made  of  the  mirrors  of  the  idolatrous  women 
of  Israel,  to  deter  others ;  in  like  manner  as  the  plates 
of  the  brazen  altar  were  made  of  the  two  hundred  and 
fifty  censers  of  Korah  and  his  company  for  a  similar 
reason.  *^ 

We  have  no  account  of  the  fate  of  the  laver  which 
Moses  made,  whether  it  was  destroyed  before  Solomon's 
days,  or  .was  placed  by  him  in  the  temple ;  but  it  is  pro- 
bable that  it  was  destroyed;^  for  we  find  him  making  ten 
new  ones,"  and  placing  them  upon  large  pedestals  of  a, 
beautiful  construction  ;  each  laver  containing  forty  baths, 
or  three  hundred  and  two  English  gallons  and  a-half- 


"  RxoJ.  XXX.  18—21 ;  xl.  7.  30—32.  ''  lb.  xxx.  18. 

^  lixod.  xxxviii.  8.  ''  De  Leglbus  Hebrsorum  Ritualibus,  lib.  i.  cap.  i. 

-=  Procop.  Comment,  in  Exod.  xxxviii.  8,  >  Numb.  xvi.  39,  4a. 

8  1  Kings  vii.  38. 


COURT  OF  THE  PRIESTS.  141 

allowing  seven  gallons  four  and  a-half  English  pints  to 
the  bath  :  and,  consequently,  the  ten  layers,  when  fully 
would  contain  three  thousand  and  twenty-five  English 
gallons,  or  forty-eight  hogsheads  of  water.  They  were 
set  between  the  altar  and  the  porch,  five  on  the  right- 
hand  side,  and  five  on  the  left ;  and  were  intended  by 
Solomon  for  washing  the  sacrifices,  whilst  the  hands 
and  feet  of  the  priests  were  washed  at  the  molten  sea,*  of 
which  there  was  none  under  the  tabernacle,  the  laver  at 
that  time  having  been  applied  to  both  purposes. 

Such  were  the  lavers  in  the  temple  of  Solomon  :  let 
us  now  attend  to  that  which  stood  in  the  second  temple. 
There  was  only  one,  the  size  and  materials  of  which  are 
not  recorded ;  but  we  are  told  that  it  resembled  a  large 
caldron ;  that  it  was  placed  on  the  south  side  of  the 
Court,  between  the  ascent  to  the  altar  and  the  porch ; 
that  it  had  at  first  only  two  outlets  for  the  water  to  wash 
the  sacrifices  and  the  hands  and  feet  of  the  priests  (for 
it  should  be  remembered  that  there  was  no  molten  sea 
in  the  temple  after  the  captivity,  nor  in  that  of  Herod, 
and,  therefore,  that  the  laver  in  these  temples  was  re- 
stored to  its  original  uses,^)  but  a  priest  of  the  name 
of  Ben  Kattin  afterwards  augmented  them  to  twelve,  ta 
answer  the  exigencies  of  the  twelve  priests  that  were 
constantly  needed  about  the  daily  sacrifice ;  and  that  the 
manner  in  which  it  was  filled  every  morning  was  by  an 
engine  called  Muceni  (^J^IQ,  (lyixdvyi,  machina,)  which 
stood  in  the  draw-well  room  at  the  Water  Gate  on  the 
south  side  of  the  Court,  and  which  raised  the  water  from 
the  reservoir  to  such  a  height  as  to  enter  the  pipes  which 
communicated  with  the  laver.  We  are  not  to  suppose, 
however,  that  the  laver  was  always  full  of  water  through 
the  day,  for  that  would  have  been  unnecessary;  but  they 

»  2  Chron.  iv.  6,  •»  Esod.  xl,  31,  32. 


142  ANTIQUITIES  OF  THE  JEWS. 

had  a  tradition,  that  there  must  always  be  sufficient  wa- 
ter for  four  priests  at  a  time,  since  Aaron  and  his  three 
sons  were  commanded  to  wash  in  the  laver  first  made.' 
And  by  another  tradition,  their  manner  of  washing  was 
fixed  as  follows : — After  opening  the  cock,  they  laid 
their  right  hand  upon  their  right  foot,  and  their  left 
hand  upon  their  left  foot,  and  in  this  inclined  posture 
washed  their  hands  and  feet  at  the  same  time.  Such  arc 
the  particulars  recorded  concerning  the  laver ;  and  with 
it  we  terminate  our  account  of  all  the  objects  worthy  of 
notice  between  the  altar  and  the  porch,  or  east  front  of 
the  Temple.  Hitherto,  therefore,  we  have  only  been 
approaching  the  House  of  the  Lord,  or  following  the 
road  which  led  through  the  east,  or  most  frequented 
gate  to  that  sacred  edifice-;  and  examining  as  we  went 
the  Court  of  the  Gentiles,  the  Sacred  Fence,  the  Court 
of  the  Women,  the  Court  of  Israel,  and  the  greatest  part 
of  the  Court  of  the  Priests : — it  only  remains,  that  we 
proceed  to  the  examination  of  the  Temple  itself,  and  the 
several  chambers  adjoining  to  it. 

SECT.  VII. 

The  Temple  of  Solomon. 

Its  dimensions ;  side-chambers ;  appearance  in  perspective ;  the  number  of  hands 
employed ;  its  time  in  building ;  its  continuance ;  the  quantity  of  precious 
metals  used  in  it ;  their  value  in  sterling  money. 

Before  we  commence  a  description  of  the  Temple  as 
it  existed  in  the  days  of  our  Saviour,  it  may  be  proper 
to  notice  its  previous  history.  Strictly  speaking,  there, 
were  three  temples,  viz.  that  built  by  Solomon,  that 
after  the  Captivity,  and  that  built  by  Herod ;  all  of  which 
were  of  different  dimensions. 

a  Exod.  XXX.  IP- 


TEMPLE  OF  SOLOMON.  143 

With  respect  to  Solomon's  Temple,  the  plan  of  which 
was  given  by  God  to  David/  and  by  him  delivered  to 
Solomon ;  it  was  seventy  cubits  long,  the  porch  being 
ten  cubits,*"  and  the  holy  and  most  holy  places  sixty 
cubits  5*"  of  which,  the  most  holy  place  is  stated**  to  be 
twenty  cubits,  and  the  holy  place  forty  cubits.^ 

In  this  Temple,  the  width  of  the  porch,  holy,  and 
most  holy  places,  was  twenty  cubits;^  and  the  height 
over  the  holy  and  most  holy  places  was  thirty  cubits  f 
but  the  height  of  the  porch  was  much  greater,  being  no 
less  than  one  hundred  and  twenty  cubits,''  or  four  times 
the  height  of  the  reSt  of  the  building. 

To  both  the  sides  and  the  west  end  of  the  holy  and 
most  holy  places,  or  all  around  the  edifice,  from  the  back 
of  the  porch  on  the  one  side  to  the  back  of  the  porch  on 
the  other  side,  were  attached  buildings.  These  were 
called  side- chambers,  and  consisted  of  three  stories,  each 
story  being  five  cubits  high,'  and  joined  to  the  wall  of 
the  Temple  without.  But  what  may  seem  singular  is, 
that  the  lowest  of  these  stories  was  five  cubits  broad  on 
the  floor ;  the  second,  six  cubits ;  and  the  third,  seven 
cubits,  and  yet  the  outer  wall  of  them  all  was  upright.'' 
The  reason  of  which  was,  that  the  wall  of  the  Temple, 
against  which  they  leaned,  had  always  a  scarcement  of  a 
cubit  at  the  height  of  every  five  cubits,  both  to  strengthen 
the  wall,  and  to  prevent  the  joists  of  these  side-cham- 
bers from  being  fixed  in  it.  Thus  the  three  stories  of 
side- chambers,  when  taken  together,  were  fifteen  cu- 
bits high,  and,  consequently,  reached  exactly  to  half  the 
height  of  the  side  walls  and  end  of  the  Temple ;  so  that 
there  was  abundance  of  space  above  these  for  the  win- 


*  1  Chron.  xxviii.  11 — 19.  ''  1  Kings  vi.  3.  '  ib.  vi.  2. 

^  2  Chron.  iii.  8.        «  1  Kings  vi.  17.        ^  Chron,  iii.  3.      si  Kings  vj.2, 

■^  2  Chron.  iii.  4.  •  1  Kings  vi.  10,  ■<  lb.  vi.  6. 


144  ANTIQUITIES  OF  THE  JEAVS. 

clows  whicli  gave  light  to  the  Temple.*  Let  us,  however, 
for  the  sake  of  memory,  vary  the  description: — The 
Temple  stood  from  east  to  west,  having  the  porch  on 
the  east,  the  most  holy  place  on  the  west,  and  the  holy 
place  in  the  middle.  If  the  porch  or  front  was  twenty 
cubits  wide,  and  one  hundred  and  twenty  cubits  high, 
that  made  it,  of  our  measure,  thirty-six  feet  five  inches 
wide,  and  two  hundred  and  eighteen  feet  ten  inches  high, 
allowing  21.888  inches  to  a  cubit.  The  sides  and  west 
end  of  the  building  would  appear  of  two  stories,  viz.  the 
side  and  end  chambers  of  fifteen  cubits,  or  twenty-seven 
feet  four  inches  high,  with  a  flat  roof;  and  the  rest  of 
the  wall  above  these  chambers,  or  other  fifteen  cubits, 
equal  to  twenty-seven  feet  four  inches,  in  which  space 
were  the  several  windows-  that  lighted  tlie  temple.  In 
other  words,  the  Temple  of  Solomon  would  have  a  con- 
siderable resemblance  to  our  ancient  cathedrals,  which 
were  probably  copied  from  it. 

The  above  is  the  account  of  Solomon's  Temple  as  given 
to  us  in  Scripture,  but  Josephus  seems  to  have  read  dif- 
ferently ;  for  he  says,^  that,  "  its  height  was  sixty  cu- 
bits, its  length  sixty,  and  its  breadth  twenty,"  which 
arc  the  Hebrew  measures ;  but  then  he  adds,  that  "  there 
was  another  building  erected  over  it,  equal  to  it  in  its 
measures.  So  that  the  entire  height  of  the  temple  was 
one  hundred  and  twenty  cubits."  And  lest  we  should 
think  that  these  one  hundred  and  twenty  cubits  meant 
the  porch,  he  tells  us,  that  "  as  to  the  porch,  they  built 
it  before  the  Temple ;  its  length  was  twenty  cubits,  and 
so  placed  as  to  agree  with  the  width  of  the  house :  and 
it  had  twelve  cubits  in  breadth,  and  its  height  was  raised 
as  high  as  one  hundred  and  twenty  cubits."  Thus,  ac- 
cording to  him,  the  Temple  itself  was  one  hundred  and 

"  IKingsvi.  4.  ^  Antiq.  viii.  3. 


TEMPLE  OF  SOLOMON.  145 

twenty  cubits  high  as  well  as  the  porch ;  and,  a  little 
afterwards,  he  says,  that  the  entry  to  the  large  apart- 
ment above  the  Temple,  was  by  steps  in  the  wall ;  and 
that  the  entry  to  it,  and  to  the  thirty  side-chambers,  was 
not  from  the  principal  entrance  at  the  east  end,  but  from 
the  sides  of  that  sacred  building. 

Were  I  to  hazard  a  conjecture,  I  would  say,  that  Jo- 
sephus,  in  his  description  of  Solomon's  Temple,  con- 
founded the  Scripture  account  of  it  with  that  of  the 
Temple  after  the  Captivity,  and  of  Herod,  each  of  which 
had  an  apartment  over  the  holy  and  most  holy  places, 
but  their  heights  by  no  means  corresponded  with  his 
measures. 

Such  was  the  Temple  built  by  Solomon,  and  which  is 
thought  to  have  given  rise  to  the  elegant  temples  that 
were  found  among  the  heathen ;  for  Shuckford  in  his 
Connexion  of  Sacred  and  Profane  History,  well  remarks, 
that  as  none  of  the  heathen  divinities  had  a  covering  over 
them  before  God  ordered  the  tabernacle  of  the  congre- 
gation, so  no  temple  was  erected  in  heathen  lands  in 
honour  of  their  gods  till  after  the  divinely- planned  Tem- 
ple at  Jerusalem.  The  preparations  for  it  gave  employ- 
ment to  one  hundred  and  eighty-three  thousand  three 
hundred  men  for  four  years,"  so  that  not  a  hammer  was 
heard  while  it  was  building.''  It  was  begun  in  April, "; 
A.M.  2992,  four  hundred  and  eighty  years  after  the 
children  of  Israel  came  out  of  Egypt,  and  was  finished 
in  October,  seven  years  and  a-half  afterwards,'*  A.M. 
2999,  and  before  Christ  1005.  .  The  dedication  took 
place  eleven  months  after  at  the  feast  of  tabernacles,  or 
the  9th  of  October;''  and  its  destruction  was  occasioned 
by  Nebuzaradan  four  hundred  and  twenty  years  after, 

"  1  Kings  V,  13—16.  b  lb.  vi.  7  '  lb.  vi.  1. 

d  lb.  vi.  il,  38.  «  lb.  viii.  2. 

Vol.  I.  T 


146  ANTIQUITIES  OF  THE  JEWS, 

or  583  years  before  Christ,''  and  nineteen  years  after  the 
two  tribes  had  been  carried  away  to  Babylon,  on  ac- 
count (yf  the  repeated  insurrections  of  those  who  were 
Icft.^' 

The  quantity  of  precious  metals  used  in  the  Temple 
of  Solomon,  must  have  been  very  great,  as  the  following 
calculations  will  easily  shew  : — 

The  gold  delivered  by  David  to  his  son  Solomon  for 
ornamenting  the  Temple  and  making  its  utensils,  was 
as  follows : — From  David,  as  king,  one  hundred  thou- 
sand talents, •"  which  at  one  hundred  and  twenty-five 
pounds  troy  (equal  to  ninety-three  pounds  twelve  ounces 
avoirdupois,)  which  is  the  usual  calculation,  amount  to 
twelve  millions  five  hundred  thousand  pounds  troy; 
from  David,  as  an  individual,  three  thousand  talents,*^ 
which,  at  the  above  calculation,  make  three  hundred  and 
seventy-five  thousand  pounds  troy ;  from  the  chiefs  of 
the  fathei's,  princes  of  the  tribes,  captains  of  thousands 
and  hundreds,  and  rulers  of  the  work,  five  thousand 
talents  and  ten  thousand  drachms  (equal  to  fifty- two 
pounds  troy,)  as  mentioned  in  1  Chron.  xxix.  7,  which, 
at  the  above  calculation,  amount  to  six  hundred  and 
twenty-five  thousand  pounds  troy;  making  in  all  thirteen 
millions  five  hundred  thousand  pounds  troy  of  gold. 

The  silver — from  David,  as  king,  one  million  of  ta- 
lents,* which,  at  one  hundred  and  twenty-five  pounds 
troy,  make  one  hundred  and  twenty-five  million  pounds 
troy ;  from  David,  as  an  individual,  seven  thousand  ta- 
lents, *"  weighing  eight  hundred  and  seventy-five  thou- 
sand pounds ;  from  the  chiefs  of  the  fathers,^  ten  thou-, 
sand  talents,  weighing  one  million  two  hundred  and  fifty 


»  2  Kings  XXV.  8,  9.  ''  Lightfoot's  Chronicle  on  the  place. 

"  1  Chron. xxii.  14.  ^  lb.  xxix.  4.  '  1  Chron.  xxii.  !4 

'  lb.  xxix.  4  8  lb.  xxix.  7. 


TEMPLE  OF  SOLOMOJf.  147 

thousand  pounds ;  making  in  all  one  hundred  and  twenty- 
seven  inillions  one  hundred  and  twenty-five  thousand 
pounds  troy  of  silver. 

The  brass  and  iron — of  David,  as  king,  is  said  to  have 
been  without  weight,  it  was  in  such  abundance,"  but  we 
may  judge  of  it  from  the  present  which  was  made  by 
the  chiefs  of  the  fathers,^  for  they  gave  eighteen  thou- 
sand talents,  or  fifteen  thousand  and  sixty-six  cwt.  three- 
quarters  and  twenty-four  pounds  avoirdupois  of  brass, 
and  one  hundred  thousand  talents^  or  eighty-three  thou- 
sand seven  hundred  and  five  cwt.  one- quarter  twelve 
pounds  avoirdupois  of  iron. 

Such  was  the  quantity  which  David  delivered  to  So- 
lomon :  but  we  shall  have  a  more  distinct  view  of  the 
richness  of  the  Temple  and  its  furniture,  if  we  consider 
the  value  of  the  above  quantities  of  gold  and  silver  in 
sterling  money. 

Thus  thirteen  millions  five  hundred  thousand  pounds 
troy  of  gold  at  41.  the  ounce,  which  is  the  present  price 
of  pure  gold,  are  equal  to  648,000,000/.  and  one  hun- 
dred and  twenty-seven  millions,  one  hundred  and  twenty- 
five  thousand  pounds  troy  of  silver,  at  5s.  the  ounce, 
which  is  the  present  price  of  unalloyed  silver,  are  equal 
to  381,375,000/. ;  making  together  the  extraordinary 
sum  of  1029,375,000/. :  a  sum  so  prodigious,  as  gives 
reason  to  think  that  there  must  be  an  error  somewhere. 
For  it  makes  David  and  his  nobles  to  have  laid  up  for 
the  Temple  no  less  than  25,734,375/.  every  year  dur- 
ing all  the  forty  years  that  he  reigned.  Accordingly, 
various  methods  have  been  resorted  to  to  bring  the  amount 
within  the  bounds  of  probability.  I  shall  mention  several 
of  them : — 

The  first  is  that  of  Michaelis,'  who  estimates  the  ta- 

■«  lb,  sxii.  14.  •>  lb.  xxlx.  7.  '  Suppl.  ad,  lleb.  Lex,  p.  367- 


148  ANTIQUITIES  OF  THE  JEWS. 

lent  of  gold  at  only  2033/.  16s.,  or  1/.  7s.  lid.  the  ounce; 
and  the  talent  of  silver  at  137/.  16*.,  or  1  s.  Id.  the  ounce. 
Yet  his  plan  is  liable  to  strong  objections — for  he  evi- 
dently depreciates  the  metals  too  much,  while  the  sum 
total  left  is  still  beyond  the  bounds  of  credibility,  being 
no  less  than  359,893,946/. 

This,  therefore,  gave  rise  to  a  second  opinion,  that, 
perhaps,  there  might  be  some  error  in  the  original  as  to 
the  quantities  delivered.  Accordingly,  Parkhursf  is 
inclined  to  think,  that  in  the  Arabic  vei'sion  of  1  Chron. 
xxii.  14,  "  gold  a  thousand  talents,  and  silver  a  thou- 
sand talents"  instead  of  "  a  hundred  thousand,  and  a 
thousand  thousand,"  are  the  traces  of  a  very  important 
various  reading  in  that  copy  of  the  Septuagint  from 
which  that  version  was  made ;  and  he  defends  his  opinion 
by  several  critical  and  historical  arguments.  Adopting, 
therefore,  this  alteration,  the  value  of  the  nine  thousand 
talents  and  fifty- two  pounds  troy  of  gold,  which  David 
and  the  chiefs  of  the  fathers  gave,  would,  at  41.  the 
ounce,  be  equal  to  54,002,490/. ;  and  the  eighteen 
thousand  talents  of  silver,  which  they  gave,  would,  at 
5s.  the  ounce,  be  equal  to  6,750,000/. ;  making  together 
the  sum  of  60,752,490/. :  which,  it  must  be  confessed, 
comes  more  within  the  bounds  of  probability. 

For,  in  an  age  when  kings  and  princes  were  accus- 
tomed to  hoard  up  vast  quantities  of  gold  and  silver,  as 
the  eastern  princes  still  do,  it  is  by  no  means  improba- 
ble, that  David  and  his  princes,  in  those  successful  wars 
which  he  waged  against  theThilistines,  Moabites,  Ama- 
lekites,  and  the  Kings  of  Zobah,  Syria,  and  Edora,^ 
might  collect  gold  and  silver  to  the  above  amount ;  to 
say  nothing  of  the  money  which  the  nobles  would  natu- 
rally have  before  that  period. 

»  Ileb.  Lex. -00  '*>   2  Sam.  vili.  1—14.  1  Cbron.xvni.  1—11. 


TEMPLE  OF  SOLOMON.  149 

Should  it,  however,  be  still  urged  that  sixty  millions 
sterling  were  too  large  a  sum  to  be  employed  in  beautify- 
ing the  Temple,  I  might  add,  in  the  third  place,  that 
Dr.  Jennings  and  others  have  supposed,  that  the  talent 
here  spoken  of,  was  not  the  ordinary  Jewish  talent,  but 
the  Babylonish,  or,  perhaps,  the  Syriac  ;  and  their  rea- 
sons for  such  a  conjecture  are  the  following : — It  will 
be  observed,  say  they,  that  the  number  of  talents,  by 
which  the  gold  and  silver  of  the  Temple  was  computed, 
is  mentioned  only  in  the  book  of  Chronicles,  which  was 
undoubtedly  written  after  the  return  from  the  Babylo- 
nish captivity,  as  appears  from  its  mentioning  Cyrus's 
decree  for  the  building  of  the  Temple,"  and  from  its 
carrying  down  the  genealogy  beyond  Zerubbabel,  who 
was  one  of  the  chiefs  that  returned  from  Babylon.^  It  is, 
therefore,  not  improbable,  they  think,  that,  at  the  time 
of  writing  this  book,  the  Jews  might  compute  by  the 
Babylonish  talent,  which  was  little  more  than  half  the 
Mosaic ;  or,  perhaps,  by  the  Syriac,  which  was  only  a 
fifth  part  of  the  Babylonish :  and,  if  this  reasoning  of 
their's  be  admitted,  the  whole  mass  of  gold  and  silver 
will  be  comparatively  moderate.  For  the  Babylonish 
talent  of  gold,  according  to  Brerewood,""  was  equal  to 
3500/.,  or  2/.  6^.  Sd.  the  ounce,  making  the  nine  thou- 
sand talents  and  fifty-two  pounds  troy,  equal  to  31,501, 
456/.  And  the  Babylonish  talent  of  silver  was  equal  to 
218/.  155.,  or  25.  lid.  the  ounce,  making  the  eighteen 
thousand  talents  of  silver,  equal  to  3,937,500/. ;  conse- 
quently, the  whole  gold  and  silver  delivered  by  David. 
vv'as  only  equal  to  35,438,956/.  of  our  present  money, 
provided  that  the  writer  of  the  book  of  Chronicles  com- 


»  2  Chron.  xxxvi.  22,  22.  «>  1  Chron,  iii.  19. 

■"■  De  Pondcrlbus  et  Pretiis  Veterum  Nammoruin, 


150  ANTIQUITIES  OF  THE  JEWS. 

puted  by  the  Babylonish  talent :  but  if  he  computed  by 
the  Syriac,  it  would  only  amount  to  the  fifth  of  that  sum^ 
or  7,087,791/. 


SECT.  VIII. 

The  Temple  after  the  Captivity. 

when  begun ;  Its  dimensions  different  from  that  of  Solomon ;  the  obstructions 
it  met  with;  the  time  when  finished;  its  continuance. 

Fifty  years*after  the  destruction  of  the  first  Temple, 
or  at  the  end  of  the  seventy  years'  captivity,  which  had 
been  foretold  by  Jeremiah,*  and  wofully  felt  by  the  na- 
tion, Cyrus  published  a  decree  for  the  Jews  to  return  to 
tlieir  own  land.'' 

Accordingly,  a  great  number  of  Jews  embraced  the 
offer;"  and  having  come  to  Jerusalem,  began  to  re- 
build the  altar,  that  they  might  offer  sacrifice  immedi- 
ately.*^ In  the  following  year  they  laid  the  foundation  of 
the  second  temple,^  but  had  not  proceeded  far,  when 
they  were  obliged  to  desist  on  account  of  an  order  from 
Artaxerxes,  King  of  Persia,  which  had  been  procured 
through  the  misrepresentations  of  the  Samaritans  and 
others.^  Matters  remained  in  this  state  for  fifteen  years, 
or  till  the  second  year  of  Darius,  King  of  Persia,^  when 
they  again  set  about  the  work  ;•*  and  on  the  third  day 
of  the  month  Adar,  in  the  sixth  year  of  Darius,  it  was 
finished  and  dedicated.'  Thus  was  its  foundation  laid  in 
April,''  552  years  before  Qhrist,  and  it  was  finished  on 
the  21st  of  February,'  511  years  before  Christ,  or  twenty- 
one  years  after  it  was  begun.'"     The  dimensions  of  this 

'  Ch.  XXV.  11.  xxlx.  10.  •'  Ezrui.  1—4.  '  lb.  ii.  1. 

*  lb.  iii.2,  '  lb.  iii   8—10.  '  lb.  iv.  1. 

s  lb.  iv.  24.  Lightfoot's  Chronicle  in  loc.  '■  Haggai  i,  14,  15.  ii.  18, 

*  Ezravi.  1.5,  16.  ••  lb,  vi.  6.  '  lb.  vi.  15. 
"  Lightfoot's  Chronicle  in  loc. 


ORIGIN  OF  THE  TEMPLE  BY  HEROD.  151 

Temple  were  larger  than  Solomon's.  Its  length  was  the 
.same,  viz.  seventy  cubits ;  and,  therefore,  it  is  not  men- 
tioned in  Cyrus's  decree  ;*  but  its  breadth,  instead  of 
being  thirty  cubits,  including  the  side- chambers,  was 
sixty ;  and  its  height,  instead  of  being  thirty  cubits,  was 
also  sixty.  Thus  was  the  second  Temple  twice  the  size 
of  the  first  (the  length  only  excepted,)  in  like  manner  as 
the  first  was  twice  the  size  of  the  tabernacle.  From  this 
account  of  the  second  Temple,  it  is  easy  to  see,  that  the 
weeping  of  the  people  at  the  laying  of  the  foundation,'' 
and  the  diminutive  manner  in  which  they  spoke  of  it, 
when  compared  with  the  first, "^  was  not  so  much  owing 
to  its  inferiority  of  size  as  other  considerations :  viz.  to 
their  contrasting  the  present  abject  state  of  their  nation 
with  its  glory  in  the  days  of  Solomon,  and  to  their  re- 
membering that  it  wanted  five  memorable  things  which 
the  first  Temple  had — namely,  the  ark ;  the  urim  and 
thummim ;  the  fire  from  heaven ;  the  cloud  of  glory  on 
the  mercy-seat ;  and  the  spirit  of  prophecy.**  Such  was 
the  second  Temple.  It  remained  from  the  year  before 
Christ,  511,  till  the  19th  year  before  his  birth. 

SECT.  IX. 

Origin  and  external  Appearance  of  the  Temple 
by  Herod. 

Reason  of  Herod's  proposal;  the  artificers  employed;  ils  length  in  building; . 
dimensions  larger  than  the  former;  beauty  of  the  workmanship;  its  appear* 
ance  in  front,  and  at  the  sides.  Inquiry  into  the  composition  that  formed  tha 
roof:  terraces  in  Barbary  and  India. 

Herod  having  slain  all  the  Sanhedrin  except  two  in 
in  the  first  year  of  his  reign,  or  thirty-seven  years  before 


Ezra  vi.3,  b  ib.  ji,,  js,  13. 

See  Prideaux,  A.A.C.  534. 


152  ANTIQUITIES  OF  THE  JEWS. 

Christ/  resolved  to  atone  for  it,  by  rebuilding  and  beau- 
tifying the  Temple. 

And  this  he  was  the  more  inclined  to  do,  both  from 
the  peace  which  he  enjoyed,  and  the  decayed  state  of 
that  edifice.  For,  besides  the  common  ravages  of  time, 
it  had  suffered  considerably  by  the  hands  of  enemies  j 
since  that  part  of  Jerusalem  was  the  strongest,  and  con- 
sequently the  last  resort  of  the  inhabitants  in  times  of 
extremity.  But  when  he  made  the  proposal  to  the  Jews, 
they  were  alarmed  ;  for  they  feared  lest,  under  the  pre- 
tence of  building  them  a  better,  he  would  take  away 
from  them  that  which  they  had.  Wherefore,  to  allay 
their  fears,  he  proposed  that  the  old  one  should  not  be 
demolished  till  he  had  made  every  preparation  for  the 
new  ;  which  preparation  took  two  years.  Josephus  in- 
forms us,^  that  one  thousand  waggons  were  employed  for 
carrying  the  stones  and  timber :  ten  thousand  artificers 
to  fit  all  things  for  the  building,  and  one  thousand 
priests,  who  were  skilled  in  architecture,  oversaw  and 
directed  the  works.  After  two  years  thus  employed  in 
preparation,  Herod  pulled  down  the  temple  to  the 
ground,  that  had  been  built  by  Zerubbabel  after  the 
captivity,  and  began  to  erect  a  new  one  in  its  place,  in 
the  twenty-first  year  of  his  own  reign,  seventeen  years 
before  Christ,''  and  just  forty-six  years  before  the  first 
passover  of  our  Saviour's  ministry.'*  For,  although  the 
Temple  itself  was  fit  for  Divine  service  in  nine  years  and 
a-half,  yet  a  great  number  of  labourers  and  artificers  was 
still  employed  in  carrying  t)n  the  out-buildings  all  the 
time  of  our  Saviours  abode  on  earth,  and  even  for  some 
years  after  his  death  ;  namely,  till  the  coming  of  Gessius 
Florus  to  be  governor  of  Judea,*"  when  eighteen  thousand 

»  Joseph.  Antiq.  xv.  1.  11.   Pndeaux  Connect.  A.A.C.  47. 

"»  Antiq.xv.  11.  '  Prideaux  Connect.  A.A.C.  17.  «'  John  ii.  20. 

'  Joseph.  Antiq.  xx.  8 


ORIGIN  OP  THE  TEMPLE  BY  HEROD.  153 

of  them  being  discharged  at  one  time,  they,  for  want  of 
employment,  became  riotous,  and  began  those  seditions, 
which  at  last  were  the  ruin  both  of  Jerusalem,  and  of  the 
Temple.*  Josephus  informs  us,  that  this  mournful  event 
happened  on  the  10th  of  the  month  Abib,  A.D.  70,  in 
the  second  year  of  Vespasian,  one  thousand  one  hundred 
and  thirty  years,  seven  months,  and  fifteen  days  after 
the  founding  of  the  first  Temple  by  Solomon ;  and  six 
hundred  thirty-nine  years  and  forty-five  days  after  the 
founding  of  the  second  Temple.^ 

This  Temple,  built  by  Herod,  was  considerably  larger 
than  the  second,  as  the  second  had  been  larger  than  the 
first :  for,  whereas  the  second  Temple  was  seventy  cubits 
long,  sixty  broad,  and  sixty  high  :  this  was  one  hundred 
cubits  long,  seventy  broad,  and  one  hundred  high.  And, 
as  the  second  seems  not  to  have  had  the  porch  any 
higher  than  the  rest  of  the  building  (for  Herod,  in  his 
proposal  to  tlie  Jews,  mentions  that  it  wanted  sixty  cu- 
bits of  the  height  of  that  which  was  in  the  first  Temple,*) 
so  in  the  Temple  which  he  constructed,  he  raised  the 
porch  to  one  hundred  and  twenty  cubits  as  at  the  first ; 
and  by  extending  it  fifteen  cubits  beyond  each  side  of 
the  rest  of  the  Temple,  he  made  the  front  to  be  one  hun- 
dred cubits ;  for  seventy  cubits,  which  was  the  width  of 
his  Temple,  and  twice  fifteen,  make  exactly  a  hundred. 
The  porch  and  Temple,  therefore,  would  resemble  the 
letter  T,  of  which  the  top  will  represent  the  front  of  the 
porch,  and  the  body  of  the  letter,  the  holy  and  most 
holy  places.  All  the  writers  among  the  Jews  praise  this 
Temple  exceedingly,  both  for  the  beauty  and  costliness 
of  its  workmanship ;  for  it  was  built  of  white  marble^ 
beautifully  variegated,  and  with  stones  of  large  dimen- 
sions, some  of  them  twenty-five  cubits  long,  eight  cubits 

»  Antiq,  XX.  9.  *>  War,  vi,  4.  '  Joseph.Antiq.xv.il. 

Vol.  I.  U 


154  ANTIQUITIES  OF   lllK  Ji:\\S. 

high,  ami  twelve  cubits  thick."  Tlic  dillVrcnt  sides  of 
the  huiUlinij;  exhibited  to  a  spectator  tlie  rollowing  ap- 
pearances : — Tlic  east,  or  laic  ol'  the  porch,  \vas  a  front 
of  one  hundred  cubits,  or  one  luuidred  aiul  eighty-two 
feet  four  inches,  from  north  to  south,  by  one  hundred 
and  twenty  cubits,  or  two  hundred  and  eighteen  feet  ten 
inches  high,of  linely-poUshed,  and  beautifully- variegated 
white  marble,  highest  in  the  middle,  and  diminishing  iu 
elegant  proportions  at  either  end ;''  divided,  as  we  may 
suppose,  into  dillcrent  stories,  witii  rows  of  windows. 
Such  was  its  appearance  on  the  east.  The  west,  or  op- 
posite end,  would  appear  of  two  parts :  viz.  the  lower 
part  where  the  chambers  were  joined  to  the  wall,  and 
the  upper  or  higher  portion  of  the  Temple  wall.  The 
north  and  south  sides  being  exactly  the  same,  their  ex- 
ternal appearance  was  as  follows  : — 1.  x\  foundation  of 
strong  w  ork,  six  cubits  high ;  2.  An  upright  plain  wall, 
of  forty  cubits ;  3.  A  carved  and  curiously  wrought  bor- 
der, of  a  cubit  broad ;  4.  A  gutter  cut  in  the  stones, 
which  stones  occupied  two  cubits ;  5.  The  timber,  or 
place  for  laving  on  the  roof,  one  cubit ;  6.  The  roof  itself 
a  cubit  thick,  and  formed,  not  of  lead,  as  the  flat  roofs 
are  with  us,  but  of  some  composition  spread  upon  reeds, 
that  equalled  stone  in  hardness  after  it  became  dry. 

Perhaps  the  composition  in  (piestion  may  have  resem- 
bled that  which  Dr.  Shaw  tells  us  is  used  at  this  day  in 
Earbary  : — ''  The^'  take  one  part  of  sand,  two  of  wood 
ashes,  ami  three  of  lime,  which,  after  it  is  well  sifted  and 
mixed  together,  they  beat  for  three  days  and  three 
nights  incessantly  with  wooden  mallets,  sprinkling  them 
alternately,  and,  at  pivper  times,  with  a  little  oil  and 
water,  till  they  become  of  a  due  consistence.  This  is 
what  is  used  in  making  arches,  cisterns,  and  the  terraces, 


Josepli.  -\iU'ui.  iv.  U.  ''  lo\d. 


ORIGIN  OF  THE  TEMPLE  BY  HEROD.       155 

or  the  tops  of  houses.     Both  this  composition  (he  adds,) 
and  that  of  tow  and  lime  beat  together  witli  oil  only, 
without  any  mixture  of  water,  quickly  assume  the  hard- 
ness of  stone,  and  suffer  no  water  to  pervade  them.'*'* 
Such  is  the  manner  of  making  roofs  in  Barbary.  But  in 
India  it  is  somewhat  different:  they  first  throw  a  joisting 
of  seasoned  wood,  on  which  they  lay  a  course  of  brick 
on  edge,  cemented  with  sugar  in  its  coarsest  state  from 
the  cane  (there  called  jaggery,)  after  it  has  been  mois- 
tened witli  a  little  water.  When  this  is  dried,  they  cover 
it  with  a  pretty  thick  coat  of  pounded  brick,  lime  (there 
called  chinam,)  and  jaggery- water;  all  of  which  they 
beat  down  with  wooden  mallets.     When  this  is  dried, 
they  cover  it  with  a  finer  layer  of  the  same  materials, 
laid  on  with  a  trowel ;  and  the  whole  is  finished  off  with 
a  thin  layer  of  very  fine  lime  and  jaggery-water.  As  the 
joists  are  not  laid  horizontally,  but  raised  a  little  in  the 
middle,  the  bricks  form  literally  a  kind  of  arch,   which 
supports  the  terrace   when   the   wood   has  failed :    but 
this  rise  does  not  appear  to  the  eye,  for  the  last  coat  of 
composition  makes  the  upper  surface  perfectly  horizon- 
tal.    In  laying  the  bricks,  their  mode  is  particular ;  for 
they  always  begin  at  a  corner,  and  move  on  to  the  op- 
posite one ;  and  if  the  terrace  have  much  weight  to  sup- 
port, or  be  very  large,  they  have  another  course  of  bricks 
above  these,  which  starts  from,  and  terminates  in,  the 
intermediate  angles.     Thus  do  the  courses  cross  each 
other. 

The  pei'son  from  whom  I  had  the  above  information 
had  several  terraces  made  for  himself  while  in  India ; 
and  assured  me,  that  it  is  the  common  method  of  making 
them  in  the  east :  he  farther  added,  that  he  had  seen  ter- 
races of  pagodas,  several  centuries  old,  perfectly  firm, 
although  the  joists  had  rotted  from  beneath  them. 

*  Travels,  vol.  i.  part  iii.  chap.  iii.  sect.  5. 


156  ANTIQUITIES  OF  THE  JEWS. 

Hitherto  we  have  followed  the  building  up  almost  at 
the  same  width  for  fifty-one  cubits ;  but  after  the  plas- 
tered roof  was  laid  on,  it  suddenly  contracted  to  thirty- 
two  cubits,  leaving  thus  a  space  of  nineteen  feet  on  each 
side  for  walking  on,  and  other  purposes  :  for  the  whole 
width  of  the  Temple  was  seventy  cubits;  the  building 
above  the  holy  and  most  holy  places  was  thirty-two;  and, 
consequently,  thirty-eight  are  left  to  be  divided  in  equal 
portions  of  nineteen  a-piece  on  either  side.  Having 
ascended  to  the  height  of  fifty-one  cubits,  and  reached  the 
flat  space,  let  us  now  attend  to  the  remaining  forty- nine 
cubits  of  elevation  ;  for  it  will  be  remembered,  that  the 
whole  height  of  Herod's  Temple  was  one  hundred  cu- 
bits. In  the  1st  place,  then  there  was  an  upright  wall  of 
forty  cubits,  within  which-  was  an  upper  room,  extend- 
ing the  length  of  the  holy  and  most  holy  places.  2dly. 
Another  carved  border,  of  a  cubit  broad.  3dly.  Another 
stone  gutter,  of  two  cubits,  to  carry  off  the  rain.  4thly. 
Another  place,  of  one  cubit,  for  laying  on  the  timber 
for  the  roof.  5thly.  A  plastered  roof,  of  a  cubit  thick, 
like  the  former.  6thly.  The  battlements,  of  three  cubits, 
including  the  stones  on  which  they  were  set :  which  bat- 
tlements, in  their  traditions  are  stated,  both  for  public 
and  private  buildings,  to  be  ten  hand-breadths  high,  or 
two  feet  and  a-half  at  the  least,  to  prevent  any  person 
falling  over  them."  And,  7thly.  The  scare-crow  cubit  : 
but  what  that  was  is  differently  explained  :  for  R.  Na- 
than makes  it  some  frightful  figure  to  scare  away  the 
birds  from  defiling  the  roof  "of  the  Temple.  Maimonides 
explains  it  of  iron  pikes,  a  cubit  high,  upon  the  top  of 
the  battlements  round  about,  to  answer  the  same  pur- 
pose. Yet,  after  all,  it  is  probable  that  a  number  of 
these  animals  built  their  nests  among  the  battlements 


»  D.  Kirachi  in  Mid. 


PORCH  OF  THE  TEMPLE.  157 

and  carved  work ;  for  David  alludes  to  them  in  Psal. 
Ixxxiv.  3.  Perhaps  hoth  these  accounts  may  be  reconciled,, 
by  supposing  that  there  were  iron  spikes  round  the  bat- 
tlements on  the  outside,  for  the  purpose  mentioned ;  and 
that  the  large  space  of  forty  cubits  by  twenty,  which 
was  within  the  battlements,  and  extended  over  the  holy 
and -most  holy  places,  was  not  flat,  but  raised  in  such  a 
manner,  as  that  the  scare- crow  cubit  would  be  a  cubit 
above  the  battlements,  and  on  a  level  with  the  spikes. 
This  would  allow  the  water  to  pass  more  easily  from 
the  roof,  and  add  considerably  to  the  beauty  of  the 
Temple. — But  let  us  now  enter  the  second  edifice,  and 
examine  it  attentively. 

SECT.  X. 

The  Porch  of  the  Temple. 

The  steps  that  led  up  to  it :  the  height  of  the  threshold  above  each  of  the  in- 
ferior  Courts,  The  length,  breadth,  and  height  of  the  porch.  The  door  of  the 
Porch — its  size,  and  the  ornaments  around  it ;  the  thickness  of  the  wall;  the 
vestibule  of  the  Porch ;  the  marble  and  golden  tables ;  the  golden  vine  and 
candlestick ;  the  two  pillars,  Jachin  and  Boaz  :  inquiry  into  their  appearance 
and  probable  use.  The  apartments  on  either  side  of  the  vestibule.  The 
chambers  of  the  butchering  instruments ;  and  the  apartment  above  the  door, 
where  the  crowns  of  the  conquered  kings  were  kept. 

On  leaving  the  pavement  of  the  Court  of  the  Priests 
to  go  into  the  Porch  of  the  Temple,  we  find  ourselves 
obliged  to  ascend  twelve  steps,  of  half  a  cubit  high  each, 
but  not  all  of  an  equal  breadth.  For  the  first  and  second 
steps  were  each  a  cubit  broad,  and  the  third,  three  cu- 
bits ;  the  fourth  and  fifth  a  cubit  broad  each,  and  the 
sixth,  three  cubits;  the  seventh  and  eighth,  a  cubit 
broad  each,  and  the  ninth,  three  cubits ;  the  tenth  and 
eleventh  a  cubit  broad  each,  and  the  twelfth  four  cubits. 
Consequently,  the  twelve  steps,  although  only  six  cubits 
high  in  all,  yet  extended  in  this  way,  from  the  Porch 


158  ANTIQUITIES  OF  THE  JEWS. 

into  the  Court,  twenty-one  cubits,  or  to  within  a  cubit  of 
the  altar.  This  great  inequality  in  their  breadth  makes 
us  easily  understand  a  passage  in  the  treatise  entitled 
Joma^  which  would  otherwise  have  been  inexplicable ; 
where  its  author,  relating  how,  when  the  high  priest, 
on  the  day  of  expiation,  had  slain  his  own  bullock,  he 
gave  the  blood  to  one  to  stir  it,  in  order  to  keep  it  from 
congealing,  saith,  ^^  that  he  stirred  it  about  on  the  fourth 
landing-place  of  the  Temple,"  or  on  the  top  of  the  steps. 

Maimonides,  however,  mentions  a  circumstance  con- 
cerning these  steps,  which  I  am  ready  to  own  I  do  not 
understand ;  for  he  says,  that  they  were  not  only  oppo- 
site to  the  great  entrance  into  the  Temple,  but  extended 
along  the  whole  front,  and  even  round  the  ends  of  the 
Porch.  Now  this  appears  to  me  to  be  a  mistake  :  for, 
not  to  mention  the  space  that  was  requisite  for  the  la- 
ver,  which  every  writer  places  between  the  altar  and  the 
Porch,  and  the  hindrance  it  would  give  the  service,  by 
coming  within  a  foot  of  the  ascent,  altar,  and  rings,  there 
would  not  have  been  half  the  space  for  these  steps  at 
the  ends  of  the  Porch  which  was  requisite.  For  the 
whole  width  of  the  Court  of  the  Priests,  as  we  have  seen, 
was  one  hundred  and  nineteen  cubits,  of  which  the  Porch 
took  one  hundred,  leaving  only  nineteen  for  the  steps,  or 
nine  and  a- half  at  each  end ;  whereas  they  ought  to  have 
had,  according  to  the  above  account  of  them,  forty-two 
Gubits,  or  twenty-one  at  each  end.  We  are,  therefore, 
obliged  to  correct  the  account  of  this  otherwise  intelligent 
writer,  and  to  confine  the  steps  to  a  certain  space  on 
each  side  of  the  entrance. 

Having  thus  reached  the  top  of  the  steps,  we  come 
to  the  threshold  of  the  Porch,  and  when  there,  we  are 
six  cubits  above  the  Court  of  the  Priests ;  and,  accord- 
ing to  former  accounts,  eight  and  a-half  above  the 
Court  of  Israel,  sixteen  above  the  Court  of  the  Women, 


PORCH  OF  THE  TEMPLE.  139 

eigliteeii  and  a-half  above  the  Hil,  or  Sacred  Fence,  and 
twenty-four  and  a-half  above  the  Court  of  the  Gentiles. 
Consequently,  as  the  outer  wall  of  the  Court  of  the  Gen- 
tiles was  twenty-five  cubits  high,  a  person  standing  on 
the  threshold  of  the  Porch  would  find  his  feet  within 
half  a  cubit  of  the  height  of  the  outer  wall,  were  he  not 
prevented  from  seeing  it  by  the  intervening  walls  which 
stood  at  the  east  and  west  ends  of  tlie  Court  of  the  Wo- 
men. It  is  easy  to  perceive  the  effect  which  these  dif- 
ferent degrees  of  elevation  would  have  on  the  beholder. 
The  man  of  taste  would  be  struck  with  the  ideas  of  gran- 
deur which  they  excited ;  and  the  pious  soul  would  per- 
haps be  reminded  of  the  necessity  of  rising  from  one  de- 
gree of  grace  unto  another,  until  he  reached  his  Father's 
house. 

Having  come  to  the  door  of  the  Porch,  let  us  next 
take  notice  of  the  Porch  itself.  Our  habits  of  thinking 
are  apt  to  make  us  imagine,  that  a  porch  to  a  building 
is  only  a  small  appendage  in  comparison,  serving  as  a 
vestibule  to  direct  our  approach.  It  will  therefore  sur- 
prise us  when  we  understand,  that  the  Porch  to  the 
Temple  was  a  large  structure  of  one  hundred  cubits  in 
length,  from  north  to  south  on  the  outside,  twenty- two 
cubits  broad  from  east  to  west  on  the  outside,  and  one 
hundred  and  twenty  cubits  high :  that  it  was  flat  in  the 
roof,  as  the  eastern  houses  generally  are,''  but  surrounded 
with  battlements  of  ten  hand- breadths,  or  two  feet  and 
a-half  high,  to  prevent  persons  from  falling  over.''  It 
was  to  the  top  of  this  that  the  devil  carried  our  Saviour, 
when  he  is  said,  in  Matt.  iv.  5,  ^-  to  have  set  him  on  a 
pinnacle  of  the  Temple."  The  original  words  {sjtt  to 
Ttrepvytov  rov  ispov)  literally  signify  "  on  the  wings  of 
the  Temple  :"  and  such  the  Porch  was  with  respect  to 


»  Josh,  ii,  6 ;  2  Sum,  xvi.  22 ;  Acts  x.  9.        ^  Deut.  sxii,  8 ;  1  Sam.  ix.  25. 


160  ANTIQUITIES  OF  THE  JEWS. 

the  rest  of  that  sacred  edifice ;  for  it  stood  before  it  like 
the  head  of  the  letter  T,  and  by  extending  beyond  it  on 
either  side,  was,  with  great  propriety,  called  the  wings. 
On  the  particular  mention  of  this  temptation,  one  can- 
not help  being  struck  at  the  wisdom  with  which  it  was 
adapted  to  Christ's  public  character.  He  was  about  to 
appear  as  the  Messiah,  concerning  whom  so  much  had 
been  prophesied,  and  so  much  expected.  ^'  Here  then,'' 
says  Satan,  ^^  is  a  favourable  opportunity  of  convincing 
all  of  your  Divine  mission.  Behold  in  the  Courts  of  the 
Priests  and  of  Israel  a  number  of  persons  in  the  act  of 
sacrificing,  and  thereby  expressing  their  belief  in  the 
efiicacy  of  the  Messiah's  obedience  and  death.  A  little 
beyond  them,  in  the  Court  of  the  Women,  are  many 
pious  individuals  pouring  out  their  souls  to  God,  and 
hoping  in  Him  who  shall  redeem  Israel.  And  in  the 
Court  of  the  Gentiles  are  multitudes  more  walking  and 
conversing  perhaps  on  the  same  subject.  Call  to  them 
aloud !  Proclaim  yourself  immediately  as  the  promised 
Messiah !  Tell  them  that,  as  a  proof  of  your  heavenly 
original, you  will  now  descend  from  this  enormous  height: 
and  you  will  astonish  and  convert  them.  Nor  need  you 
be  afraid  of  any  dangerous  consequences ;  for  the  pro- 
mise of  God  is  expressly  in  your  favour.  It  is  written  in 
Psal.  xci.  11,  12,  ^He  shall  give  his  angels  charge  con- 
cerning thee,  and  in  their  hands  shall  they  bear  thee  up, 
lest  at  any  time  thou  dash  thy  foot  against  a  stone.' " 
Where  we  may  remark,  that  he  left  out  a  very  impor- 
tant part  of  the  passage  quoted ;  for  the  words  of  the 
Psalmist  run  thus :  ^*  He  shall  give  his  angels  charge  over 
thee  to  keep  thee  in  all  thy  ways  :"  intimating  thereby, 
that  the  Divine  protection  is  only,  to  be  found  in  the  path 
of  duty.  But  the  enemy  of  souls  can  either  suppress,  add 
to,  or  wrest  the  meaning  of  the  words  of  Scripture,  as  it 
suits  his  purpose. 


PORCH  OF  THE  TEMPLE.  161 

Having  noticed  thus  much  concerning  the  general  ap- 
pearance of  the  outside  of  the  Porch,  let  us  next  attend 
to  the  gate  which  was  in  the  middle  of  it.  It  was  an 
opening  of  forty  cubits  high,  by  twenty  broad,  which 
were  the  same  dimensions  as  those  that  Ezekiel  saw  in 
his  vision :"  but,  on  each  side  of  it,  and  above  it,  was 
ornamental  work  that  extended  it  to  seventy  cubits  high 
and  twenty-five  broad.'' 

The  account  which  Joseph  us  and  the  Talmud  give  of 
this  ornamental  work  on  the  outside  of  the  opening  is  as 
follows : — There  were  above  the  gate  five  beams  of 
choice  wood,  which  Buxtorf  translates  quercinx,  or 
oaken,  and  Ezekiel  xli.  25,  calls  "  thick  planks,"  laid 
at  different  heights,  thus  : — The  first  was  on  the  head 
of  the  gate,  and  was  a  cubit  longer  than  it  on  each  end ; 
consequently,  as  the  gate  was  twenty- cubits,  the  first 
beam  would  be  twenty-two  cubits.  Above  that  was  a 
row  of  stone,  and  the  second  beam  of  twenty-four  cubits  : 
above  that,  was  another  row  of  stone,  and  then  the  third 
beam  of  twenty-six  cubits :  above  that,  another  row  of 
stone,  and  then  the  fourth  beam  of  twenty- eight  cubits  : 
and,  above  that,  another  row  of  stone,  and  then  the  fifth 
beam  of  thirty  cubits  :  so  that  these  beams  were  always 
longer  as  they  rose.  We  are  not  informed  of  their  dis- 
tance from  each  other :  but,  as  the  ornamental  work  ex- 
tended thirty  cubits  above  the  gate,  it  is  probable  that 
they  were  divided  into  five  portions,  of  six  cubits  each. 
The  use  of  these  beams  was  for  the  knobs  and  flowers 
which  were  carved  on  them,  and  because  they  retained 
the  gilding  better  than  if  it  had  been  upon  stone :  for 
they  were  all  carved  and  gilt,  and  the  ends  of  them 
joined  together  by  an  elegantly  descending  border  of 
the  same  materials ;  which,  at  the  top  of  the  gate,  met 

»  Chap.  xli.  2.  <»  Joseph.  War,  v.  5. 

Vol.  I.  X 


162  ANTIQUITIES  OF  THE  JEWS. 

the  carved  and  gilded  work  of  two  cubits  and  a-half  on 
each  side ;  and  thus  was  continued  till  it  reached  the 
ground. 

It  is  wortliy  of  remark,  that  the  gate  of  the  Porch  had 
no  doors,  but  stood  always  open,  that  it  might  thus  be, 
as  Josephus  says,""  "  an  emblem  of  heaven ;"  through 
which,  as  it  were,  their  prayers  could  pass  into  the  pre- 
sence of  God :  and  yet  from  which  we  are  excluded  by 
the  various  impediments  which  are  incident  to  the  pre- 
sent state. 

Hitherto  we  have  had  no  account  of  the  thickness  of 
any  of  the  walls  of  the  several  Courts  :  they  were,  there- 
fore, when  alluded  to,  only  taken  from  conjecture,  as 
compared  with  the  known  thickness  of  those  of  the  Tem- 
ple. But  Dr.  Lightfoot  has  given  us  from  the  Talmud, 
and  other  sources,  a  distinct  account  of  the  thickness  of 
the  walls  which  surrounded  the  Temple  ;  and,  therefore, 
from  him  we  are  enabled  to  state,  that  the  front  and 
end  walls  of  the  Porch  we  are  now  describing,  were  five 
cubits,  or  nine  feet  and  an  inch  thick,  and  that  the  back 
wall  was  six  cubits,  or  ten  feet  eleven  inches  thick,  pro- 
bably because  it  joined  to,  and  made  a  part  of  the  Tem- 
ple wall ;  which,  like  that  in  the  vision  of  Ezekiel,''  was 
all  of  that  thickness.  Now,  if  we  deduct  ten  cubits  as 
the  width  of  the  two  end  walls,  we  have  ninety  cubits  as 
the  length  of  the  open  space  within  :  and  as  for  the  width, 
we  are  distinctly  told  that  it  was  eleven  cubits  within. 
Consequently,  the  space  within  the  walls  of  the  Porch 
was  ninety  cubits  from  north.to  south,  eleven  cubits  from 
east  to  west,  and  about  one  hundred  and  fourteen  cubits 
high,  allowing  the  other  six  for  the  joisting,  roof,  bat- ' 
tlements,  and  scare-crow  cubit,  and  in  the  same  propor- 
tions as  were  formerly  stated  of  the  body  of  the  Tem- 

*  War.  V.  <S.  ^  Chap.  xli.  5. 


PORCH  OF  THE  TEMPLE.  163 

pie.  But  we  are  not  to  suppose  that  this  space  was  all 
open  and  unoccupied.  On  the  contrary,  it  appears  to 
have  been  divided  into  the  following  parts  : — 1.  An  open 
space,  or  vestibule,  between  the  door  of  the  Porch  and 
that  which  led  to  the  holy  place.  2.  A  range  of  cham- 
bers on  the  right  hand  and  left,  which  extended  from 
the  vestibule  on  either  side  to  the  farthest  extremity  of 
the  building.  3.  A  large  chamber  over  the  gate.  And, 
4.  Other  suites  of  chambers  in  the  upper  stories,  till 
they  reached  the  top.  Let  us  examine  each  of  these  in 
their  order. 

The  dimensions  of  the  vestibule  cannot  be  exactly  as- 
certained.   It  certainly  reached  the  whole  width  of  the 
Porch,  or  eleven  cubits ;  extended,  probably,  on  either 
side  of  the  gate  the  width  of  the  ornamental  work,  or 
twenty-five  cubits ;    and  was  ninety  cubits   high :    the 
whole  completely  plastered  and  whitewashed,  with  gild- 
ing above  and  on  each  side,  and  a  rich  piece  of  tapes- 
try hanging  from  the  top,  in  which  were  woven  purple 
flowers,   and  the  appearance  of  pillars  with  a  golden 
vine  creeping  around  them,  the  branches  of  which  were 
laden  with  clusters  of  grapes,  and  hung  from  the  cor- 
nice ;"  all  calculated  to  give  a  grand  idea  of  the  splen- 
dour of  the  structure  to  those  who  stood  in  the  Court  of 
the  Priests  or  of  Israel.  In  Ezekiel's  vision  of  the  Tem- 
ple,'' the  Porch  or  Vestibule,  for  so  we  are  to  under- 
stand it,  was  eleven  cubits  wide  and  twenty  long. 

The  articles  which  may  be  called  the  furniture  of  the 
Porch,  were — 1.  A  marble  table  on  the  right  hand  as 
you  entered,  on  which  they  set  the  shew  bread  when 
they  were  carrying  it  new  into  the  Temple ;  2.  A  golden 
table  on  the  left,  on  which  they  set  the  old  shew  bread 
when  it  came  out ;  3.  Over  the  door  which  led  into  the 

^  Joseph.  Antiq.  XV.  11.  ''  Ch.  xl,  49. 


164  ANTIQUITIES  OF  THE  JEWS, 

holy  place  was  a  golden  vine  of  so  large  a  size  that  its 
bunches  of  grapes  were  as  large  as  a  man ;  for  it  was 
constantly  augmented  by  the  pious  donations  of  the  Is- 
raelites, some  giving  gold  to  make  a  leafj,  some  a  grape, 
and  some  a  cluster,  according  to  their  ability ;  4.  Over 
the  same  door  was  also  a  golden  candlestick,  the  present 
of  Helena,  Q,ueen  of  Adiabeni,  in  Assyria,  on  either  side 
of  the  river  Adiab,  a  great  benefactress  to  the  Jewish 
nation,  and  of  whom,  and  her  two  sons  Izates  and  Mo- 
nobazes,  Josephus  tells  us  a  long  story  in  his  Antiquities 
XX.  2,  3,  4. 

I  do  not  know  whether  two  pillars  of  the  same  kind 
as  those  called  Jachin  and  Boaz,  which  were  in  Solo- 
mon's Temple,  but  destroyed  by  the  Chaldeans,*  were 
in  the  Temple  of  Herod,  although  they  are  represented 
to  have  been  in  that  described  by  Ezekiel ;''  but  as  they 
are  known  to  have  stood  on  either  side  of  the  gate  of 
the  first  Temple  within  the  Porch,"  and  in  the  sight  of 
those  who  stood  in  the  Courts  immediately  before  it,  it 
may  be  proper  here  to  consider  their  structure,  and  en- 
deavour, if  possible,  to  ascertain  their  meaning.  I  may 
premise,  however,  that  when  it  is  said  in  Ezekiel  xl.  48, 
that  the  breadth  of  the  gate  was  three  cubits  on  this  side, 
and  three  cubits  on  that  side,  it  cannot  be  understood  as 
if  the  entry  into  the  Porch  was  only  six  cubits,  for  it 
was  confessedly  twenty ;  but  it  naturally  refers  to  the 
space  on  either  side  that  was  between  the  pillars  and  the 
w^all,  thel'eby  making  the  width  of  the  principal  entry, 
or  that  between  the  pillars;  to  have  been  fourteen  cu- 
bits, and  the  entries  between  the  pillars,  and  the  wall  to 
have  been  three  cubits  each.  But  let  us  now  attend  to 
the  pillars  more  particularly. 

They  were  made  of  the  brass  which  David  took  from 

»  J.r  l.i.  \7.  ^  Ch,  xl.  49.  '  2  Chron.  iii.  17. 


PORCH  OP  THE  TEMPLE.  165 

Hadarezer,  King  of  Zobah/  and  consisted  each  of  a 
column  and  capital.  The  column  or  pillar  was  eighteen 
cubits  high,  hollow  within ;  the  brass  of  which  it  was 
made  was  four  fingers  thick ;  the  circumference  was 
twelve  cubits  5  and  the  diameter,  consequently,  four  cu- 
bits nearly.''  We  are  not  informed,  whether  it  was  plain 
or  highly  ornamented.  It  would  probably  have  its  foot 
in  the  form  of  a  pedestal,  its  body  either  plain  or  fluted ; 
and  we  know,  that  for  four  cubits  at  the  top,  it  was  or- 
namented with  lily  work."  The  chapiter  or  capital  was 
likewise  hollow,  five  cubits  high,  of  an  oval  form,  and 
beautifully  ornamented.*^  In  2  Chronicles^  these  pillars 
are  said  to  have  been  thirty-five  cubits  high;  but  this  re- 
fers to  the  two  columns  when  taken  together :  for,  al- 
though they  were  eighteen  cubits  each  when  standing 
without  the  capitals,  they  were  only  seventeen  cubits 
and  a-half  with  them,  since  the  uppermost  half  cubit  was 
hid  in  the  capital.  Hence  the  whole  height  of  the  pillars 
and  chapiters  or  capitals,  when  erected,  was  twenty-two 
cubits  and  a-half.  Nor  are  we  to  think,  that  there  is  any 
contradiction  between  1  Kings  vii.  16,  Jer.  lii.  22,  and 
2  Kings  XXV.  17,  because  it  is  said  in  the  former  places, 
tliat  the  height  of  the  chapiter  was  five  cubits,  and  in 
the  latter,  that  it  was  only  three  :  for  the  one  refers  to 
the  whole  height  of  the  chapiters,  and  the  other  only  to 
the  ornamented  part. 

It  is  somewhat  remarkable,  that  the  dimensions  of  these 
two  pillars  very  nearly  correspond  with  those  of  the 
Doric  order  invented  by  the  Greeks.  And  it  has  been 
shewn,  by  those  conversant  in  architecture,  that  had 
they  been  a  single  cubit  higher,  they  would  have  been 
precisely  of  the  same  height  with  columns  proportioned 

■^  2  Chron.  xviii.  8.  b  Jer.  lii.  21,  and  1  Kings  vii.  15. 

^  1  Kings  vii.  23.        <»  Jer.  lii,  22,  and  1  Kings  vii.  16—20.        «  Ch.  iii.  15. 


166  ANTIQUITIES  OF  THE  JEWS. 

according  to  that  order.  It  is  highly  probable,  therefore 
that  the  architecture  of  Solomon's  Temple  might  have 
had  some  effect  in  forming  the  taste  of  the  other  nations, 
for  it  was  built  long  before  we  hear  of  any  splendid 
buildings  among  the  Egyptians  or  Greeks,  and  must 
have  been  an  object  of  curiosity  to  the  inquisitive  tra- 
veller. 

Few  things  in  Scripture  are  more  minutely  described 
than  the  ornaments  on  the  chapiters :  let  us  therefore 
attend  to  them. — Ist,  There  were  nets  of  checker  worh^ 
or  rather  '^  wreaths  of  branch-work,'^  for  so  the  word 
is  used  in  Gen.  xxii.  13 ;  Is.  x.  34 ;  Jer.  iv.  7 :  resem- 
bling, probably,  the  branches  of  palm  trees,  which  the 
Israelites  carried  in  their  hands  at  the  feast  of  taberna- 
cles. They  were  seven  in  number  round  the  chapiter ; 
stood  on  their  ends,  and  spread  outwards  as  they  rose.'* 
2dly.  There  were  wreaths,  or  rather /rm^-es  of  chain- 
work,  for  so  the  word  is  rendered  in  Deut.  xxii.  12, 
when  the  fringes  are  spoken  of,  which  they  were  en- 
joined to  wear  on  their  garments,  as  memorials  of  the 
law :  and  when  used  here,  they  mean  that  there  was  a 
curious  fringe  or  border  in  the  form  of  a  chain  round  the 
foot  of  the  chapiter,  in  which  the  stems  of  the  branches 
mentioned  above,  were  inserted,  so  that  the  branches 
and  chain  would  compose  a  species  of  crown  or  garland. 
But  as  these,  to  all  appearance,  would  fall  asunder  with- 
out a  binding  higher  up,  so  we  are  told  in  the  3d  place, 
that  there  were  two  rows  of  pomegranates, "^  so  placed 
as  to  be  above  the  chain-work,  and  below  the  place 
where  the  branches  began  to  spread.  These  pomegra- 
nates are  variously  reckoned  in  Scripture.  Thus  in  2 
Chronicles"  they  are  said  to  have  been  one  hundred  on 
each  chapiter,  because,  being  a  circle,  only  the  half  of 

'  1  Kings  vii.  17.  ^  lb.  vii.  18.  '  Ch.  iii.  16. 


PORCH  OF  THE  TEMPLE.  167 

them  could  be  seen  at  a  time.  In  1  Kings  vii.  20,  they 
are  said  to  be  two  hundred,  because  that  was  the  num- 
ber which  was  round  each  chapiter.  In  1  Kings  vii.  42, 
they  are  said  to  be  four  hundred,  thereby  including  what 
was  on  them  both.  And  in  Jer.  lii.  23,  they  are  stated  at 
ninety-six  on  each  side,  because,  in  looking  at  a  semi- 
circle, one  or  two  at  each  end  would  not  be  discernible. 
4thly,  The  top  of  each  chapiter  had,  in  the  middle, 
within  the  branches  and  pomegranates,  the  appearance 
of  a  bowl  or  globe.*  There  is  only  one  other  set  of  orna- 
ments mentioned  on  the  chapiter,  and  that  is,  5thly, 
The  lily  work  of  four  cubits,  mentioned  in  1  Kings  vii. 
19 ;  a  circumstance  which  appears  to  me  to  be  best  ex- 
plained by  supposing,  that  those  parts  of  the  chapiters 
which  appeared  between  the  branches,  and  uncovered 
by  them,  were  adorned  with  lily  work.  This  is  said  to 
have  been  the  case  for  four  cubits  high,  which  was  very 
natural,  since  the  whole  height  of  the  chapiters  was  five 
cubits  each ;  and  the  lower  part  of  the  body  of  them,  to 
the  height  of  a  cubit,  would  be  completely  covered  by 
the  stems  of  the  branches,  and  the  wreaths  in  which  they 
were  stuck. 

Such  were  the  pillars  which  made  so  conspicuous  a 
figure  at  the  gate  of  the  Porch :  it  now  remains,  that  we 
notice  the  meaning  of  their  names.^  Let  us  observe  then, 
\h.&.t  Jachin,  ov Icin,  [vy,)  literally  signifies — "he  shall 
establish;"  and  Boaz,  or  Boz,  (t^^^)  signifies — "in 
strength  or  power."  But  what,  it  may  be  still  said,  was 
the  reason  of  their  erection,  and  of  their  occupying  so 
conspicuous  a  place  in  the  Temple?  There  are  few 
questions  to  which  a  more  widely  diversified  answer  has 
been  given. 

Some  have  considered  them  as  mere  ornaments  which 

»  1  King-s  vii.  41,  42,  ^  Jb.  vii.  21.  2  Ciiron.  iii.  17. 


168  ANTIQUITIES  OF  THE  JEWS. 

served  to  adorn  that  sacred  edifice.  Others  regard  them 
as  a  striking  memento  to  the  Israelites  of  the  promise  of 
God,  that  he  rvould  establish  the  throne  of  David,  and 
make  the  nation  of  Israel  strong  in  his  might.  To  the 
spiritual- minded  among  that  nation,  they  might  perhaps 
represent,  as  others  have  thought,  the  magistracy  and 
ministry  uniting  their  endeavours  in  the  support  of  li- 
berty, order,  and  national  prosperity.  Christians  have 
sometimes  considered  them  as  emblems  of  the  prophets 
and  apostles,  who  pointed  the  way  to  heaven,  and  were 
burning  and  shining  lights  in  the  world.  The  lovers  of 
architecture  have  imagined  them  connected  with  the 
masonic  art :  and  the  followers  of  Hutchinson  consider 
them  as  orreries  to  teach  the  then  existing  nations  the 
true  system  of  the  universe  as  preserved  and  governed 
by  the  Three  in  One  God ;  for  they  make  the  globe  on 
the  top  of  each  chapiter  to  signify  the  sun ;  the  seven 
branches  of  palm  trees  to  be  an  inclosure  around  it^  but 
distinct  from  it;  and  their  being  placed  at  seven  different 
distances,  as  they  suppose  them  to  have  been,  on  the 
moveable  base  of  chain-work  and  pomegranates,  to  re- 
present the  motions  of  the  seven  planets.  Amidst  such  a 
diversity  of  opinions,  therefore,  it  will  be  no  wonder,  if 
the  intelligent  reader  be  left  to  judge  for  himself.  These 
pillars  were  destroyed  by  the  Chaldeans  when  Jerusalem 
was  taken  by  Nebuchadnezzar,  and  the  brass,  of  which 
they  were  made,  was  carried  to  Babylon.'* 

Having  thus  considered  the  different  objects  worthy  of 
notice  in  the  vestibule,  let  us  next  examine  the  different 
apartments,  both  on  the  ground  floor  and  above,  which 
are  said  to  have  filled  the  rest  of  the  Porch.  We  are  not 
particularly  informed  how  the. chambers  on  each  side 
were  disposed;  but,  it  is  probable,  that  the  entrance  into 

'■  Jer.  lii.  \7. 


PORCH  OF  THE  TEMPLE.  169 

them  was  by  a  common  passage  along  the  back,  and  that 
they  received  light  from  the  front/  while  a  staircase  of 
some  kind  would  form  the  communication  with  the  dif- 
ferent stories.  The  only  exception  that  we  read  of  to  this 
arrangement,  was  the  two  rooms  at  the  two  ends  of  the 
Porch  below.  These  were  formed  by  the  fifteen  cubits  on 
each  end,  which  extended  beyond  the  breadth  of  the 
Temple,  and  were  employed  for  holding  the  knives,  and 
other  instruments,  used  by  the  priests  in  the  killing  and 
and  cutting  up  the  sacrifices.  Hence  they  were  called 
BithEIielepiith  (rilsSnH  Di^,)  or  the  houses  ofthebtttch- 
ering  instalments.  Nor  was  the  entry  into  them  by  the 
large  gate  of  the  Porch,  but  by  private  doors  at  the 
ends  of  the  Porch.  Consequently,  after  deducting  five 
cubits  as  the  thickness  of  the  wall,  and  recollecting  that 
the  Porch  was  eleven  cubits  wide,  these  rooms  must 
have  been  eleven  cubits  by  ten  each ;  or  twenty  feet  by 
eighteen  feet  two  inches  :  and  the  instruments  were  laid 
up  in  presses  twelve  in  each,  or  twenty-four  in  all^ 
joined  to  the  wall,  which  the  Jews  called  Heliinath 
(niilSn?)  or  openings. 

Of  the  other  rooms  of  this  large  space,  we  neither 
know  their  number  nor  uses :  for  the  ninety-six,  which 
Maimonides  mentions  as  being  in  the  Temple  for  the 
priests'  vestments  (four  for  each  of  the  twenty-four 
courses.)  where  evidently  placed  somewhere  else,  since 
they  never  came  into  the  Court  of  the  Priests,  and 
much  less  into  the  Porch,  without  their  dress  of  office. 
There  is  only  one  larger  room  abovethe  vestibule,  of  which 
something  is  said  :  for  it  is  stated  to  be  the  place  where 
the  crowns  were  kept,  which  were  dedicated  by  different 
princes  to  Jehovah,  of  which  we  have  an  instance  in 
Ptolemy  Philadelphus  and  Sosius,''  or  which  had  been 

*  Ezek.  xli.  25,  ^  Joseph.  Antiq,  xii,  2.  xiv.  16. 

Vol.  I.  Y 


170  ANTIQUITIES  OF  THE  JEWS. 

taken  from  conquered  princes.  Accordingly,  with  this 
view  they  understand  Zech.  vi.  14.  literally,  where  it  is 
said,  that  "  the  crowns  shall  be  to  Helem,  to  Zobijah, 
and  to  Jedaiah,  and  to  Hen,  the  Son  of  Zephaniah,  for 
a  memorial  in  the  Temple  of  the  Lord."  And  they  tell 
us,  that  the  young  men  of  the  priesthood  would  ofteii 
climb  up  some  golden  chains  which  were  fixed  to  the 
roof  of  the  vestibule,  that  they  might  look  into  the  closet 
where  the  crowns  were  kept. 


SECT.  XL 

The  Holy  Place. 

1  he  thickness  of  the  wall  between  it  and  the  Porch  ;  two  doors  in  the  wall ; 
singular  manner  of"  opening  and  shutting  them  daily ;  the  particular  time 
when  opened ;  a  remarkable  marble  stone  between  the  two  doors ;  the  veil 
tliat  hung  between  them;  total  of  veils  in  the  Temple,  and  where  hung.  De- 
scription of  the  Holy  Place;  its  dimensions,  beauty,  and  richness ;  the  palm 
trees,  and  cherubims.  The  windows  of  the  Holy  Place;  its  furniture — viz. 
1st.  The  candlestick,  its  height,  materials,  form,  position,  and  fate  after  the 
destruction  of  Jerusalem,  2nd.  The  table  of  shew  bread ;  its  size,  situation  ; 
the  manner  of  making  the  shew  bread,  taking  away  the  old  and  placing  the 
new ;  the  frankincense  and  wine  that  stood  beside  it ;  and  the  fate  of  the  table 
after  the  destruction  of  Jerusalem,  od.  The  golden  altar,  its  size,  materials, 
situation. 

In  the  preceding  section  we  had  reached  the  Porch 
of  the  Temple,  where  we  considered,  at  some  length,  the 
several  objects  in  it  worthy  of  notice  :  let  us  now  advance 
to  the  Holy  Place^  remembering,  however,  that  between 
the  Porch  and  the  Holy  Pface  there  was  a  thick  wall  of 
six  cubits,  or  ten  feet  eleven  inches ;  and  that,  in  that 
wall,  there  was  a  gate  of  twenty  cubits  high,  and  ten  cu- 
bits wide ;  but  which,  including  the  gilded  ornaments 
above  and  on  either  side,  was  fifty-five  cubits  high,  and 
sixteen  wide.  It  was  on  account  of  the  thickness  of  that 
wall  that  two  doors  of  two  leaves  each  were  hung  on  the 


HOLY  PLACE.  171 

outside  and  inside ;''  the  door  on  the  outside  next  the 
Porch  being  a  cubit  within  the  wall,  and  that  next  the 
Holy  Place  being  even  with  it;  so  that  when  hoth  doors 
were  shut  there  was  a  space  of  five  cubits  between  them. 
Of  these  two  dooi's,  the  one  next  the  Porch  was  called 
''■  the  great  door  of  the  Temple ;"  not  that  it  was  larger 
than  the  one  that  was  within,  for  they  were  both  alike, 
but  because  it  had  an  ornamental  gilding  of  thirty-five 
cubits  above  it,  and  of  three  cubits  on  either  side,  which 
the  other  had  not.  Both  the  doors  opened  inwards,  the 
leaves'"  of  the  outer  or  great  door  falling  back  to  the  wall 
of  the  five  cubit  space  ;  and  the  leaves  of  the  inner  door 
opening  into  the  Holy  Place,  and  folding  back  into  a 
space  in  the  wall  of  the  Holy  Place  made  to  receive  them. 
The  singular  manner  in  which  they  were  opened  in  the 
morning  and  shut  in  the  evening,  deserves  our  notice. 
There  were  in  the  leaves  of  the  outer  door,  two  small 
wickets.      That  on  the  south,  or  left-hand  side,    was 
never  opened,  for  the  reason  assigned  in  Ezekiel  xliv. 
1,  2 ;  but  that  on  the  north,  or  right-hand  side,  was  for 
the  priests  who  opened  and  shut  the  doors.    Having  re- 
ceived, therefore,  the  keys  from  the  priest  that  pre- 
sided over  the  guard  for  the  time  being  in  the  chamber 
Muked  (a  chamber  which,  as  we  have  already  seen, 
was  situated  at  the  north-west  end  of  the  Court  of  Is- 
rael,) he  went  to  the  Temple,  crossed  the  Porch,  opened 
the  north  wicket,  and  passed  through  the  five   cubit 
space ;  but,  instead  of  entering  the  Holy  Place  by  the 
inner  door,  he  had  a  secret  passage  through  the  wall, 
which  brought  him  into  the  Holy  Place,  exactly  where 
one  of  the  leaves  of  the  inner  door  fell  back  to  the  wall. 
Being,  therefore,  in  the  Holy  Place,  he  opened  the  inner 
door  by  drawing  the  leaves  towards  him,  and  pushing 

*  Ezck.  xli.  23,  24.  ''     lb.  xli.  24. 


172  ANTIQUITIES  OF  THE  JEWS. 

them  into  the  places  in  the  wall  designed  for  them  ;  and 
then  proceeded  to  the  outer  door,  which  he  likewise 
opened  by  drawing  the  leaves  towards  him,  and  placing 
them  against  the  wall  of  the  live  cubit  space.  Thus, 
when  open,  the  entry  through  the  wall  appeared  gilded 
on  each  side,  by  means  of  tlie  doors  placed  against  it ; 
but  when  shut,  the  gilding  was  not  seen. 

The  opening  of  this  gate  was  the  constant  signal  for 
killing  the  morning  sacrifice;  but  we  are  not  told  that 
the  shutting  of  it  was  the  signal  for  killing  the  evening 
sacrifice.  On  the  contrary,  one  would  be  led  to  suppose, 
that  the  gates  would  not  be  shut  till  the  whole  public 
service  was  finished;  for  the  very  intention  of  opening 
them  in  the  morning,  and  continuing  them  open  through 
the  day,  was  to  teach  the  Israelites,  that  a  ready  admit- 
tance was  granted  to  their  prayers  into  the  holiest  of 
all,  where  the  Divine  Majesty  was  supposed  to  reside. 

There  is  still  a  circumstance  unnoticed  concerning  the 
five  cubit  space,  which  ought  not  to  be  overlooked ;  and 
that  is,  the  marble  flag  which  lay  loose  upon  the  floor 
behind  the  leaf  of  the  right-hand  door.  It  was  a  cubit 
square,  with  a  ring  by  which  to  raise  it ;  and,  from  un- 
derneath, the  priest  took  the  dust,  which  was  ordered 
to  be  put  into  the  water,  that  was  to  be  given  to  the  sus- 
pected wife,  according  to  Numb.  v.  17 — 31.  Nor  should 
we  forget  the  veil  that  hung  between  the  doors,  answer- 
able to  the  veil  at  the  door  of  the  tabernacle."  Josephus 
says,''  that  it  was  of  tlie  same  measure  as  the  gilding 
above,  and  on  each  side  of  the  outer  gate,  namely  fifty- 
five  cubits  deep,  and  sixteen  cubits  broad,  whicli  one 
would  suppose  to  be  far  too  much  for  a  space  of  twenty 
cubits  by  ten ;  but  it  was  probably  of  this  size  to  give  it 
the  richer  appearance.     It  was  made  of  Babylonian  ta- 

"  Exod.  xxvi.  36.  ^  AVar,  v.  5. 


HOLY  PLACE.  173 

>i 

pestry,  like  tliat  in  Josh.  vii.  21,  of  blue,  purple,  scarlet, 
and  fine  twined  linen,  which  Josephus  compares  to  tlie 
four  elements.  Other  Jews,  likewise,  give  us  intimation 
of  such  a  veil;  for  the  Talmudic  treatise  Tamul,  or  on 
the  morning  sacrifice,  when  speaking  of  the  high  priest 
going  into  the  Holy  Place  to  worship,  says,  ^'  There 
were  three  that  held  him,  one  by  the  right  hand,  ano- 
ther by  the  left,  and  a  third  by  the  precious  stones  of 
the  breast-plate.  And  when  the  president  heard  the 
sound  of  the  high  priest's  feet  coming  out,  he  lifted  up 
the  veil  for  him,  and  then  went  in  himself  to  worship ; 
and  after  him  his  brethren  the  priests."  We  may  re- 
mark, that  there  were  thirteen  veils  in  all  about  the 
Temple : — namely,  seven  for  the  seven  gates  of  the 
Court  of  Israel  and  the  Priests ;  one  at  the  gate  of  the 
Porch;  one  in  this  five  cubit  space,  between  the  Porch 
and  the  Holy  Place;  tv^ro  between  the  Holy  and  Most 
Holy  Place ;  and  two  directly  over  them  in  the  room 
above,  of  which  we  shall  have  occasion  to  speak  in  a 
subsequent  page.  So  great  a  number  naturally  gave  rise 
to  a  distinct  ojffice,  namely,  the  overseer  of  the  veils, 
whose  duty  it  was  to  keep  them  free  from  dust ;  to  wash 
and  dry  them  in  the  Hil,  or  Sacred  Fence,  if  they  were 
defiled  by  any  common  uncleanuess  ;  and  to  remove  the 
old  and  furnish  new,  when  it  was  judged  necessary  :  but 
these  new,  before  they  could  be  hung  on  any  of  the 
places  allotted  them,  were  obliged  to  remain  suspended 
in  the  Court  of  the  Women  for  a  certain  time,  that  all 
the  people  might  examine  whether  they  were  sufficient 
or  not. 

Let  us  now  enter  the  Holy  Place,  and  consider  its 
dimensions,  appearance,  and  furniture. — Its  dimen- 
sions were  forty  cubits  long,  twenty  broad,  and  sixty 
liigh.  Thus  was  the  Holy  Place,  in  our  Saviour's  days, 


174  ANTIQUITIES  OF  THE  JEWS. 

double  the  height  of  that  in  the  Temple  of  Solomon/ 
and  exacaly  the  dimensions  of  that  in  the  Temple  after 
the  Captivity,''  and  in  that  in  the  vision  of  Ezekiel/  only 
with  this  difference,  that  the  height  of  the  Holy  Place, 
after  the  Captivity,  reached  to  the  very  top  of  the  build- 
ing :  whereas,  that  in  the  days  of  our  Saviour,  had  a 
large  room  over  it,  which  we  shall  consider  afterwards, 
because  the  second  Temple  was  only  sixty  cubits  high, 
whereas  Herod's  was  one  hundred. 

It  is  impossible  to  think  of  the  appearance  of  the  Holy 
Place  without  being  struck  with  its  beauty  and  richness. 
The  floor  was  formed  of  planks  of  fir  gilded  with  gold 
from  Parvaim.**  The  sides  and  ends  of  the  apartment, 
from  the  floor  to  the  ceiling,  were  also  gilded,  excepting 
only  the  places  where  the  leaves  of  the  door  fell  back 
into  the  wall,  for  the  doors  themselves  had  cherubims 
and  palm  trees  engraved  on  them,  like  those  in  Ezekiel,"" 
and  the  ceiling  was  probably  of  wood.  But,  although 
the  sides  and  ends  were  said  to  be  gilded,  we  are  not  to 
suppose,  that  they  were  plain  and  unornamented ;  for 
the  whole  wall  from  bottom  to  top,  was  filled  with 
carved  work  of  different  kinds.  Commentators,  both 
among  the  Jews  and  Christians,  have  been  far  from  una- 
nimous in  their  explanation  of  the  Scripture  language 
respecting  them.  The  most  probable  is  that  of  Light- 
foot,  who  is  of  opinion,  that  there  was  first  along  the 
bottom  of  the  wall  a  border  of  knops  or  gourds,  and 
open  flowers.  2.  That  on  these,  as  on  a  base,  the  palm 
trees  and  cherubim,  like  those  seen  by  Ezekiel,*^  alter- 
nately stood  all  around  the  room.  3.  That,  above  the 
palm  trees  and  cherubim,  was  a  second  border  of  the 
same  kind  as  the  first,  on  which  stood  a  second  course  of 


="  1  Kings  vi.  2.  ''  Ezra  vi.  3.  <=  Ezek.  xli.  2. 

-^  2  Chron.  iii.  3—7.  '  Ch.  xli,  21,  25.  '  Ch.  xli.  18—20. 


HOLY  PLACE.  175 

palm  trees  and  cherubim ;  and  so  on  alternately  till  they 
reached  the  roof.  One  cannot,  therefore,  peruse  this  ac- 
count of  the  ornaments  on  the  walls  of  the  Holy  Place 
without  reflecting  on  the  beautiful  turn  it  gives  to  the 
words  of  the  Psalmist  in  Ps.  xcii.  12,  13,  where,  speak- 
ing of  the  happy  condition  of  those  who  fear  God,  he 
says,  ^^  The  righteous  shall  flourish  like  the  palm  tree ; 
he  shall  grow  like  a  cedar  in  Lebanon.  Those  that  be 
planted  in  the  house  of  the  Lord  shall  flourish  in  the 
courts  of  our  God." 

But  beautiful  though  this  appears,  our  minds  are 
raised  higher  still.  For  as  the  cherubic  figures  on  the 
veil  and  curtains  of  the  outer  tabernacle,  and  on  the 
veil,  doors,  and  walls  of  the  Temple,  had  only  two  faces, 
viz.  the  faces  of  a  lion  and  a  man,*  although  those  above 
the  mercy-seat  had  four ;  so  these  coupled  cherubs,  ac- 
companied with  palm  trees,  naturally  remind  us  of  the 
lionof  the  tribe  of  Judah,  united  to  the  man  Christ  Jesus, 
who  brought  '^  peace  on  earth  and  good-will  to  men." 

But,  in  describing  the  Holy  Place,  it  naturally  occurs 
to  ask,  how  it  was  lighted  ?  For,  in  the  former  account 
©f  the  walls  of  the  Temple,  fifty- one  cubits  were  occu- 
pied by  the  side-chambers,  which  effectually  shut  out 
the  possibility  of  windows  in  all  that  space.  I  answer, 
that  as  the  Holy  Place  was  sixty  cubits  high  from  the 
floor  to  the  ceiling,  there  still  remained  a  height  of  nine 
cubits  between  the  top  of  the  side-chambers  and  the 
roof,  to  serve  as  places  for  the  windows ;  and  accord- 
ingly this  was  the  space  where  the  light  was  introduced^ 
For  on  either  side  of  the  building  there  was  a  row  of 
long  narrow  windows,  exactly  the  shape  of  those  said  to 
have  been  in  the  Temple  of  Solomon,''  and  in  the  vision 
of  the  Temple,  seen  by  Ezekiel,*"  which  reached  from 

«  Ch.  xli.  18—20.  ••  1  Kings  vi,  4.  "  Ch.  xli.  26. 


176  ANTIQUITIES  OF  THE  JEWS. 

one  end  of  the  Holy  Place  to  the  other,  to  give  it  all  the 
light  that  was  necessary. 

Having  thus  attended  to  the  dimensions  and  general 
appearance  of  the  Holy  Place,  let  us  next  consider  the 
furniture,  which  consisted  of  three  things :  the  candle- 
stick for  the  lamps,  the  table  of  shew  bread,  and  the 
altar  of  incense. 

The  candlestick  for  the  lamps,  which  stood  in  the 
Temple  built  by  Herod,  was  eighteen  hand-breadths 
high,  or  four  and  a-half  feet,  and  all  of  pure  gold.  Its 
particular  form,  as  collected  by  Dr.  Lightfoot,  from 
Maimonides,  was  as  follows : — ^The  first  hand-breadth 
and  a-half  sent  off  the  three  feet  or  supporters  which 
lay  almost  flat  on  the  ground.  At  the  third  hand- 
breadth,  there  was  a  curious  flowering  of  coronet  work. 
For  the  fourth  and  fifth  the  shaft  arose  plain.  The  sixth 
was  occupied  in  ornaments  resembling  a  cup,  a  ball,  and 
a  flower.  For  the  seventh  and  eighth  hand-breadths  the 
shaft  arose  plain.  The  ninth  had  another  ball,  and  above 
it  went  off  the  first  pair  of  branches,  bending  outwards 
and  upwards  in  the  form  of  a  semicircle,  till  they  came 
to  a  level  with  the  top  of  the  shaft.  For  the  tenth  hand- 
breadth  the  shaft  was  plain.  The  eleventh  had  another 
ball,  above  which  went  off  the  second  pair  of  branches 
parallel  with  the  first.  For  the  twelfth  hand-breadth  the 
shaft  arose  plain.  The  thirteenth  had  another  ball,  and 
sent  off  a  third  pair  of  branches  similar  to  the  former. 
For  the  fourteenth  and  fifteenth  the  shaft  was  plain ; 
and  on  the  sixteenth,  seventeenth,  and  eighteenth,  were 
a  cup,  ball,  and  flower,  three  times  repeated,  so  tliat 
the  top  of  the  shaft  ended  in  a  flower.  On  each  of  the 
six  branches  there  were  three  cups  at  proper  distances 
from  each  other,  and  above  the  highest  cup  was  a  ball 
and  flower,  so  that  it  was  on  these  flowers  on  the  heads 
of  the  branches  and  shaft,  that  the  seven  lamps  stood. 


HOLY  PLACE.  177 

And  before  the  candlestick  was  a  stone  with  three  steps 
cut  in  it  for  the  priest  that  trimmed  and  lighted  the 
lamps  to  stand  on,  and  place  his  utensils  while  so  em- 
ployed. This  candlestick  of  seven  branches,  which,  Jo- 
sephus  says,  resembled  the  seven  planets,*  and  to  which 
branches  allusion  is  made  in  several  places  of  Scripture,'' 
was  set  on  the  south  side  of  the  house,  or  on  the  left  as 
you  entered,  and  in  such  a  way  as  that  the  branches 
pointed  due  north  and  south. 

Further,  the  lamps  on  the  branches  all  looked  towards 
the  lamp  in  the  shaft,  while  it,  in  its  turn,  was  bent  to- 
wards the  Most  Holy  Place,  thereby  shewing,  that  the 
churches  of  Christ  should  look  to  their  ministers,  as  their 
ministers  also  should  look  to  God.  And  as  all  were  un- 
der the  superintendance  of  the  priest,  whose  daily  pre- 
sence and  care  were  necessary,*"  so  ministers  and  people 
depend  on  Christ,  the  great  high  priest,  both  for  being 
and  well-being.  They  have  no  inherent,  underived  fund 
of  spiritual  light  in  themselves.  The  lamp  is  kept  burn- 
ing from  the  pure  olive  oiP  which  is  treasured  up  in  the 
storehouse  of  God.  The  seven  spirits  of  God  are  diffused 
among  the  branches ;  and  out  of  that  fulness  do  they  all 
receive,  and  grace  for  grace.  But  why,  it  may  be  said, 
was  the  candlestick  introduced  into  the  Holy  Place  at 
all,  for  there  were  windows  sufficient  to  communicate 
light?  I  answer,  with  Lightfoot,  that  the  reason,  per- 
haps, was  to  shew,  that  the  light  of  nature  alone  could 
not  conduct  men  to  happiness,  and  that  a  divine  reve- 
lation was  therefore  necessary.  For  it  is  worthy  of  no- 
tice, that  the  same  objection  has  been  frequently  raised 
by  infidels  against  the  gospel ;  who  have  considered  it  as 

»  War,  V.  5.  ^  1  Sam.  iilo.  Zech.  iv.  2.  Rev.  i.  12,  iv.  5.  xi.  4. 

*  Lev.  xxiv.  2 4.  ^  Exod.  xxvii.  20. 

Vol.  I.  Z 


178  ANTIQUITIES  OF  THE  JEWS. 

needless,  and  therefore  judged  it  to  be  unworthy  of  their 
acceptance. 

Nor  docs  it  contradict  this  truth,  that  Solomon,  in  his 
Temple,  made  no  fewer  than  ten  candlesticks ;  viz.  five 
to  stand  on  the  right  side,  and  five  on  the  left  of  the 
Holy  Place  :^  for  they  were  intended  to  suit  the  general 
grandeur  of  the  place ;  were  a  standing  emblem  to  the 
Jews,  that  the  distinguishing  goodness  of  God  had  made 
them  great,  and  taught  the  Israelites  and  other  nations, 
that  the  growing  light  in  the  word  was  necessary  to 
counteract  the  growing  darkness  in  the  world. 

I  may  add,  on  the  authority  of  Josephus,''  that  the 
golden  candlestick  which  was  in  the  Temple,  at  the  time 
it  was  besieged  by  the  Romans,  was  given  to  Titus  by 
one  Jesus,  a  priest,  as  the  price  of  his  life ;  was  carried 
by  Titus  to  Rome,  and  after  being  exhibited  at  the  tri- 
umph, was  deposited  by  him  in  the  Temple  of  Peace. 
Travellers  tell  us,  that  the  representation  of  it  is  still  to 
be  seen  on  the  triumphal  arch,  at  the  foot  of  the  Pala- 
tine Mount,  on  which  Vespasian's  triumph  is  delineated." 

Having  attended  to  the  golden  candlestick  for  the 
lamps,  let  us  next  attend  to  the  table  for  the  shew  bread. 
In  the  account  of  the  different  things  in  the  tabernacle, 
made  by  Moses,  we  described  the  table  for  the  shew 
bread ;  so  that  to  dwell  upon  it  now  w^ould  be  unneces- 
sary :  only  we  may  remark,  that  Josephus*^  says,  that  the 
feet  of  it,  from  the  middle  downwards,  were  round,  ex- 
actly like  those  which  the  Dorians  employed  for  their 
beds ;  but  from  thence  upward,  square  ;  and  that  there 
was  one  somewhat  like  it  in  the  temple  at  Delphos,  which 
had  probably  been  copied  from  it. 

In  Solomon's  Temple,  as  there  were  ten  candlesticks, 

»  2  Chron.  iv,  7.  ^  Wars  of  the  Jews,  vi.  8.  vii.  5. 

'  See  Prideaux,  A.A.C.  534.  ''  Antiq.  iii.  6. 


HOLY  PLACE.  179 

«o  there  were  also  ten  tables  for  the  shew  bread,  placed 
alternately,  five  on  the  right  hand  and  five  on  the  left, 
a  table  and  a  candlestick,  a  table  and  a  candlestick.^ 
But  in  the  Temple  after  the  Captivity,  and  the  Temple 
built  by  Herod,  these  ten  tables  were  reduced  again  to 
one  of  the  same  form  and  dimensions  as  that  described 
by  Moses.  And  as  the  golden  candlestick  stood  on  the 
south  side  of  the  Holy  Place,  so  the  table  for  the  shew 
bread  stood  on  the  north,  with  its  end  to  the  Most  Holy 
Place,  or  due  east  and  west.  It  derived  its  name  from 
the  twelve  loaves  that  stood  constantly  on  it  before  the 
Lord,  called  in  Scripture  Lehem-epenith  (il^JSn'uDn??) 
^^  the  bread  of  the  faces,"  or  ^^  before  the  faces,''  viz. 
of  the  Three  in  one  God.  Matthew^  calls  it  aprot 
Ttpo^ecTecjg,  ^'^  the  bread  of  the  setting  before,  or  present- 
ing." And  our  translators  have  given  it  the  very  appro- 
priate name  of  '^  the  shew  bread." — But,  as  the  Jewish 
manner  of  making  and  placing  it  may  not  be  familiar  to 
every  reader,  I  shall  here  subjoin  it. 

Out  of  twenty-four  saes  (^^<D)  of  ground  wheat  they 
isifted  twenty-four  tenth- deals, *"  or  omers,^  of  the  finest 
flour,  and  of  these  the  twelve  cakes  were  made,  having 
two  tenth-deals,  or  omers,  in  every  cake.  They  were 
always  baked  square,  namely,  ten  hand-breadths  long, 
jive  hand-breadths  broad,  and  seven  fingers  thick.  The 
place  where  they  were  baked,  v/as  the  south-west  cham- 
ber in  the  building,  called  Bithmuked,  already  describe4 
as  being  on  the  north-west  side  of  the  Court  of  Israel : 
and  the  time  of  baking,  every  week,  was  on  the  day 
before  the  Jewish  Sabbath,  or  on  our  Friday ;  the  very 
day  when  Christ,  the  true  bread  of  life,  was  crucified 
and  submitted  himself  to  the  fire  of  divine  wrath. 

As  the  shew  bread  was  placed  on  the  table  every  sab- 

*  2  Chron.  iv.  8,        '^  Chap.xii.4.        '  Leyit.  xxiv.  5,       '^  Exod.  svi,  36. 


180  ANTIQUITIES  OF  THE  JEWS. 

bath,'  so  the  manner  of  doing  it  was  as  follows.  First, 
two  priests  went  in  to  fetch  away  the  old  cakes  that  had 
stood  through  the  week,  and  two  to  burn  the  frankin- 
cense that  had  stood  upon  them  and  bring  out  the  dishes 
on  which  it  had  been  placed.  These  were  followed  by 
two  carrying  the  new  cakes,  and  other  two  carrying  a 
golden  dish,  each  with  new  frankincense,  to  be  set  upon 
them.  Having  come  to  the  table,  those  destined  to  bring 
away  the  old  cakes  and  frankincense  dishes  stood  with 
their  faces  to  the  north,  while  the  company  who  brought 
in  the  new  ones  had  their  faces  to  the  south :  thus  were 
they  ranged  opposite  to  each  other.  Matters  being  thus 
disposed,  while  the  one  company  removed  the  old  cakes 
and  dishes,  the  other  company  placed  the  new  upon  the 
table;  but  in  such  a  way,. that  the  table  was  never  al- 
lowed to  be  empty.  Yet  we  are  not  to  suppose  that  they 
set  them  down  just  as  they  brought  them  in ;  for  they 
were  placed  in  two  rows,  of  six  and  six  upon  each  other, 
lengthways  across  the  table.  The  length  of  the  cakes 
was  ten  hand-breadths,  and  the  breadth  of  the  table  but 
six  without  the  border,  or  eight  with  it ;  consequently, 
they  must  have  reached  a  hand-breadth  over  it  on  either 
side.  This  appears  rather  singular  at  first  sight,  though 
the  Being  that  ordered  it  must  have  seen  it  proper.  Any 
inconvenience,  however,  that  might  arise  from  it,  was 
perfectly  obviated  by  the  following  contrivance  : — hav- 
ing laid  the  lowest  cake  of  either  row  upon  the  plain 
table,  they  laid  three  golden  rods  above  it,  on  which 
they  placed  the  second  cake ;  and  three  above  that,  on 
which  they  placed  the  third ;  and  so  on,  till  they  came 
to  the  sixth,  which  was  supported  only  by  two,  as  being 
the  uppermost.  The  intention  of  these  rods  was,  in  the 
first  place,  to  remove  the  weight  from  the  ends  of  the 

■*  Levit,  xxiv.  0—9, 


HOLY  PLACE.  181 

cakes,  so  as  to  keep  them  even ;  and  secondly,  to  pre- 
vent them  from  mouldering,  by  the  constant  admission 
of  air.  Having  disposed  them  in  this  manner,  a  handful 
of  frankincense  in  a  golden  dish  was  set  upon  the  top  of 
each  row,  where  it  remained  till  the  following  sabbath, 
when  it  was  burnt  on  the  altar  of  incense,  to  be  here- 
after mentioned,  while  the  bread  was  taken  away  to  be 
given  to  the  priests." 

But,  besides  the  loaves  and  frankincense,  Calmet  tells 
us  that  there  stood  on  the  table  a  covered  gold  vessel, 
full  of  salt,  and  a  covered  gold  vessel,  containing  the 
fourth  of  an  hin  of  w^ine :  the  first,  I  presume,  in  com- 
pliance with  the  general  injunction  that  every  sacrifice 
should  be  accompanied  with  salt;  and  the  second,  to  pour 
out  as  a  libation  before  the  Lord,  when  the  loaves  were 
changed.^ 

We  are  not  particularly  told  what  was  the  intention 
of  such  cakes,  unless  by  Josephus,  who  says,  that  they 
represented  the  twelve  signs  of  the  Zodiac.''  Perhaps 
it  may  have  been  to  remind  the  tribes  that  they  received 
their  subsistence  from  the  Three  in  One  God,  and  not 
from  the  created  deities  of  the  heathen  :  whilst  the  can- 
dlestick and  shew  bread  together  might  have  led  them 
to  see  that  God  alone  can  enlighten  our  minds  in  the 
knowledge  of  the  truth,  and  feed  our  souls  with  the 
bread  of  life.  For,  man  being  compounded  of  body  and 
soul,  lives  not,  as  our  Saviour  says,  by  bread  alone,  but 
by  every  word  that  proceedeth  out  of  the  mouth  of 
God. 

Josephus  gratifies  our  curiosity  as  to  the  fate  of  the 
table  of  shew  bread  in  his  Wars  of  the  Jews  f  for  he  tells 
us  that  it  was  preserved  Uy  the  same  priest,  called  Jesus, 

»  Levit.  xxlv.  7—9.  t  Diet.  Art.  shew  bread. 

«  War,  V;.  5.  -»  Chap,  vi.  8 ;  vii.  S. 


182  ANTIQUITIES  OF  THE  JEWS. 

who  preserved  the  golden  candlestick,  and  given  by  liim, 
along  with  the  candlestick,  the  copy  of  the  law,  and  the 
purples  belonging  to  the  sanctuary,  to  Titus ;  who,  after 
exhibiting  them  at  the  triumph  that  was  voted  him  by 
the  Romans,  for  destroying  Jerusalem,  laid  them  up  for 
preservation  in  the  Temple  of  Peace.  Its  form  is  still  to 
be  seen  on  the  triumphal  arch  at  Rome.'* 

Thus  have  we  considered  the  golden  candlestick  and 
the  table  for  the  shew  bread :  let  us  next  consider  the 
altar  of  incense.  It  was  a  cubit,  or  twenty-one  inches 
and  three-quarters  square  nearly,  and  two  cubits  or 
three  feet  seven  inches  high  ;''  had  horns  at  the  four  cor- 
ners ;  was  of  shittim  wood,  overlaid  with  gold,  and  had 
a  crown  of  gold  round  about.  But  in  EzekiePs  vision,*' 
its  dimensions  were  larger :  viz.  three  cubits  high,  and 
two  cubits  long,  but  the  breadth  is  not  mentioned.  In 
consequence  of  its  being  overlaid  with  gold,  it  was  called 
the  golden  altar,  in  contradistinction  to  the  brazen  altar 
in  the  Court  of  the  Priests  :^  but  in  Solomon's  Temple  it 
was  not  made  of  shittim  wood,  overlaid  with  gold,  but 
of  gold  itself.^  This  altar  was  originally  ordered  to  be 
set  in  the  tabernacle  of  the  congregation,  before  the  veil 
which  separated  between  the  Holy  and  Most  Holy 
Place. *^  In  Solomon's  Temple,  we  hear  little  said  about 
its  situation,  but  it  was  probably  before  the  veil,  as  in 
the  tabernacle.  In  the  Temple  of  Herod,  however, 
Maimonides  informs  us,  that  all  the  furniture  of  the 
Holy  Place,  or  the  candlestick,  shew  bread  table,  and 
altar  for  incense,  were  '^  set  in  a  third  part  of  the 
house,"  which  Dr.  Lightfoot  explains  of  their  being  in 
that  third  of  the  Holy  Place  which  was  next  the  Holy 
of  holies.  Thus,  if  the  Holy  Place,  which  was  forty  cu- 

»  Prideaux,  A.A.C.  534  ''  ExoJ.  xxx.  1,  2;  xxxvii,  25—28. 

■=  Chap.  xli.  22.  ^  Exod.  xl.  26.  2  Chron.  iv.  19.  Rev,  ix.  3  3. 

1  Kings  vii.  43.  2  Chron.  iv.  19.  ^  Exod.  xxx.  6 


HOLY  PLACE.  183 

bits  long,  be  divided  into  three  parts,  we  have  thirteen 
and  one- third  as  one  of  the  parts  :  so  that  the  priest,  in 
coming  to  burn  incense,  must  walk  over  two -thirds,  or 
twenty-six  cubits  and  two-thirds,  before  he  could  enter 
the  third,  where  the  altar  and  other  things  were.  With 
respect  to  their  relative  situations  in  that  space,  we  are 
informed,  that  the  candlestick  for  the  lamps  stood  on 
the  south  side,  two  cubits  and  a- half  from  the  wall ;  that 
the  shew  bread  table  stood  on  the  north  side,  in  a  line 
with  it,  two  cubits  and  a- half  also  from  the  wall ;  and 
that  the  altar  stood  in  the  middle,  opposite  the  veil,  but 
farther  from  it  than  the  other  two.  Thus  they  were  dis- 
posed like  the  letter  V,  of  which  the  candlestick  formed 
the  left  limb,  the  shew  l)read  table  the  right  limb,  and 
the  altar  the  angle  which  joins  them.''     It  will  be  re- 
membered that  their  position  in  the  tabernacle  was  the 
same  as  in  the  Temple.''    I  may  farther  remark,  that  it 
was  on  this  altar  that  the  incense  which  we  formerly 
described*^  was  offered  every  morning  and   evening:*^ 
probably  to  teach  the  people  the  du-ty  of  prayer,  and 
the  necessity  of  presenting  their  requests  through  the 
medium  of  the  Messiah.  For,  as  the  priest  in  the  Tem- 
ple stood  daily  before  the  golden  altar  offering  incense 
within,  while  the  people  were  prayingwithout;''so  Christ, 
the  great  high  priest  of  our  profession,  having  entered 
the  Holy  Place,  not  made  with  hands,  now  appears  in 
the  presence  of  God  for  us,  and  upon  the  altar  which  is 
above,  graciously  condescends  to  present  to  his  Father 
the  prayers  of  his  people,  perfumed  with  the  incense  of 
his  perfect  merits.*^  Happy  those  whose  petitions  he  pre- 
sents !  They  ascend  with  acceptance  to  the  Lord  God  of 
Sabaoth :  for  him  the  Father  heareth  always. 

a  Babyl.  Talm.  Soma.  fol.  33.  2. 

^  Exod.  xxvi.  35;  xxvii.  20  ;  xl.  22 — 27.  '  See  part  ii.  sect.  .5. 

d  Exod.  XXX.  7,  8.  '  Luke  i.  9, 10.  ^  Rev.  viii.  3,  4. 


184  ANTIQUITIES  OF  TIlE  JEWS. 

SECT.  XII. 

The  Most  Holy  Place. 

The  partition  which  dlviJed  the  Holy  from  the  Most  Holy  Place  :  the  veil?, 
their  materials,  colour,  great  strength,  yet  rent  at  Christ's  crucifixion ; re- 
flections on  that  event.  Dimensions  of  the  Most  Holy  Place  during  the  ta- 
bernacle, first  and  second  Temples,  and  Temple  by  Herod,  Its  exceeding 
beauty  and  richness  ;  had  no  windows,  and  why.  Its  furniture : — 1st.  The 
ark,  with  the  mercy -seat;  their  size,  what  made  of:  tables  of  the  lawt 
golden  pot  of  manna,  and  Aaron's  rod  that  budded.  2dly.  The  cherubim 
of  glory :  a  description  of  them. 

Having  come  to  the  Most  Holy  Place  of  the  Temple, 
it  becomes  us  to  survey  it  with  reverence  and  attention : 
for  few  places  deserve  better  the  notice  either  of  the 
antiquary  or  the  Christian.  Let  us  begin  then  with  the 
partition,  which  divided  the  Holy  from  the  Most  Holy 
Place.  In  the  Temple  of  Solomon,  it  was  a  cubit  thick, 
built  of  stone  for  a  fourth  part  of  the  wall  on  either  side,* 
or  five  cubits  ;  thus  making  ten  cubits  of  masonry,  and 
ten  of  carpenters'  work.  For,  between  the  five  cubits  on 
either  side  were  the  folding- doors  which  opened  into 
that  most  sacred  place.  It  would  appear  from  1  Kings 
vi.  34,  that  there  were  two  doors  on  this  ten  cubit  space ; 
namely,  a  door  of  two  leaves  of  fir,''  on  the  outside  next 
the  Holy  Place,  on  which  were  cherubim,  palm-trees, 
and  open  flowers,'  the  same  as  the  rest  of  the  Holy 
Place ;  and  a  door  of  two  leaves  of  olive-tree,^  covered 
with  cherubim,  palm-trees,  and  open  flowers,  overlaid 
with  gold  on  the  inside,  or  within  the  Holy  of  holies. 
Maimonides  says,  that  there  was  also  a  veil ;  and  if  that 
was  the  case,  it  would  probably  be  between  the  doors, . 
as  we  found  to  be  the  case  between  the  Porch  and  the 
Holy  Place.     Thus  there  were  three  obstructions  to  be 

*  1  Kings  vi.  33.  ''1  Kings  vi.  34. 

■^   1  Kings  vl,  ZS,-  ^  1  Kings  vi.  31,  32. 


MOST  HOLY  PLACE.  185 

l^emoved,  when  the  high  priest  went  out  of  the  Holy  into 
the  Most  Holy  Place  :— 1.  The  door  of  fir,  by  drawing 
it  towards  him.  2.  The  veil,  by  drawing  it  up,  or  aside. 
And,  3.  The  door  of  olive,  by  pushing  it  from  him  :  in- 
tended, no  doubt,  for  the  greater  sanctity,  and  to  fill 
his  mind  with  a  holy  awe  when  entering  the  presence  of 
the  great  Jehovah. 

Such  was  the  partition  space  in  the  first  Temple ;  but 
in  the  second  it  had  no  masonry  work,  but  two  veils  in- 
stead of  it,  the  reason  of  which  is  thus  given  by  Mai- 
monides.    ^^  When  they  built  the  second  Temple,"  says 
he  ^^  they  doubted  whether  the  thickness  of  that  wall 
belonged  to  the  measure  of  the  Holy  or  the  Most  Holy 
Place ;  therefore,  they  made  the  Most  Holy  Place  twenty 
cubits  long  complete,  and  the  Holy  Place  forty  cubits 
long  complete,  and  they  left  a  space  between  the  two  of 
a  cubit  breadth,  which,  in  the  second  Temple,  had  two 
veils  enclosing  it  instead  of  a  wall ;  namely,  one  at  the 
end  of  the  Holy  Place  westward,  and  one  at  the  begin- 
ning of  the  Most  Holy  Place  eastwai^d :  so  as  to  leave 
the  cubit  space  between  them  entire,  which  corresponded 
with  the  thickness  of  the  wall  in  the  first  Temple."  This 
cubit  space,  enclosed  by  two  veils,  was  called  by  the 
Jews  Tere/isin  (pDp'^DO  confessedly  of  Greek  extrac- 
tion ;  and  probably  from  Tapa|($,  which  signifies  either 
"  a  disease  of  the  eye,"  or  ^^  an  obstruction  to  the  sight;" 
alluding  either  to  the  uncertainty  of  the  Jews  as  to  its 
relative  sanctity,  or  to  its  hindering  any  one  from  seeing 
the  objects  in  that  sacred  place.  These  veils,  whicli  were 
renewed  every  year,  were  of  four  colours — blue,  purple, 
scarlet,  and  fine  white  twined  linen  yarn  j  every  thread 
of  which  was  sixfold  when  twisted,  and  woven  upon  hair 
for  warp,  of  seventy-two  hairs  to  every  thread.  .  Yet;, 
strong  as  they  were;  they  were  both  rent  from  top  to 
Vql.  I.  A  a 


186  ANTIQUITIES  OF  THE  JEWS. 

bottom  at  our  Saviour's  death  ;^  thereby  giving  evidence, 
that  the  Jewish  economy  was  drawing  to  a  close,  and 
that  what  was  hid  from  ages  and  generations  was  at 
length  disclosed.  The  evangelist,  indeed,  calls  it  only 
one  veil ;  but  this  is  no  objection  to  his  accuracy,  for  Jo- 
sephus,''  in  speaking  of  the  Holy  and  Most  Holy  Place, 
says  the  same ;  viz.  that  "  it  was  parted  by  a  veil." 
The  reason  of  which  phraseology  was,  that  although 
two  in  number,  they  only  formed  one  partition ;  and, 
had  they  known  the  proper  line  between  the  two  places, 
they  would  only  have  used  one. 

We  may  imagine  the  surprise  that  would  seize  the  two 
priests,  on  the  evening  of  our  Lord's  crucifixion,  whose 
office  it  was  to  go  into  the  Holy  Place  to  trim  the  lamps  and 
offer  the  incense,  when  they  heard  the  veils  of  theTemple 
rending  in  twain,  and  saw  the  cherubim  and  mercy-seat. 
How  would  they  flee  with  terror  into  the  Court  of  the 
Priests,  to  inform  them  of  a  sight  so  awful  and  unex- 
pected ?  And  how  quickly  would  the  matter  be  rumoured 
abroad?  Surely,  had  not  a  veil,  thicker  than  that  which 
was  rent  in  the  Temple,  been  over  their  hearts,  they 
would  have  seen  and  acknowledged  that  Christ  was  the 
Messiah.  With  respect  to  ourselves,  the  apostle  Paul, 
in  his  Epistle  to  the  Hebrews,  has  taught  us  how  to 
profit  by  it.  "  Having,  therefore,  brethren,"  says  he, 
"  boldness  to  enter  into  the  holiest  by  the  blood  of  Je- 
sus, by  a  new  and  living  way,  which  he  hath  consecrated 
for  us  through  the  veil,  that  is  to  say,  his  flesh ;  let  us 
draw  near  with  a  true  heart,  in  full  assurance  of  faith, 
having  our  hearts  sprinkled  from  an  evil  conscience,  and . 
our  bodies  washed  with  pure  water."'' 

But,  after  examining  the  entrance,  let  us  next  attend 
to  the  Holy  of  Holies  itself;  which,  as  to  its  form,  was> 

»  Malt  xxvH.  51,  ^  War,  V.  5.  '  ileb.  t.  19— 2S. 


MOST  HOLY  PLACE.  187 

evidently  different  at  different  times ;  for  in  the  time  of 
Moses,  it  was  ten  cubits  long,  ten  wide,  and  ten  high ; 
but,  in  Solomon's  Temple,  in  that  after  the  Captivity, 
and  in  that  built  by  Herod,  it  was  twenty  cubits  long, 
twenty  broad,  and  twenty  high.^  At  least,  this  is  what 
Lightfoot  conjectures  concerning  the  two  last ;  for  he  ac- 
knowledges, that  it  is  far  from  certain.  In  the  vision  of 
the  Temple  which  Ezekiel  saw,  the  Most  Holy  Place 
had  the  above  dimensions.''  The  whole  of  the  place, 
however,  be  the  dimensions  what  they  might,  was  most 
elegantly  and  richly  ornamented.  The  floor  and  ceiling 
were  of  cedar,  overlaid  with  gold ;''  and  the  walls  round 
about  were  cedar,  carved  with  palm-trees,  cherubim, 
and  wreaths  of  flowers,  covered  with  gold  :^  the  gold  for 
this  must  have  been  very  great.  Accordingly,  we  are  in- 
formed, in  2  Chron.  iii.  8,  that  the  gold,  which  covered 
the  Holy  of  Holies  in  the  Temple  of  Solomon,  amounted 
to  six  hundred  talents,  which,  at  41.  the  ounce,  amounted 
to  ^3,600,000  sterling:  but  it  is  not  said  how  much  was 
employed  in  overlaying  the  Temple  after  the  Captivity, 
and  the  Temple  that  was  built  by  Herod. 

As  there  was  no  window  in  the  tabernacle,  so  we  read 
of  no  window  in  the  Holy  of  Holies  ;  for  the  glory  of  the 
Lord  was  the  light  thereof,  v^-hen  the  Shechinah  ap 
peared ;  and  darkness  at  other  times  created  reverence. 

The  furniture  of  the  Most  Holy  Place  consisted  of  the 
ark,  and  the  things  contained  in  it ;  the  mercy-seat ;  and. 
the  cherubim. 

Having  already  described  the  ark  and  inercy-seat, 
when  treating  of  the  tabernacle,  it  only  remains  to  no- 
tice here  that,  even  when  placed  in  Solomon's  Temple, 
no  more  to  come  out,  the  staves  which  carried  them 


»  1  Kings  vi.  20,  *  Ch.  xlj.  4.  '   J  Kings  vi.  16.  30 

^  1  Kings  vi.  29. 


188  ANTIQUITIES  OF  THE  JEWS. 

always  remained ;  only  they  were  drawn  out  towards 
the  veil.'* 

There  were  three  things  placed  within  the  ark  for 
preservation,  by  the  express  command  of  God ;  viz.  the 
two  tables  of  the  law  ;^  the  golden  pot  that  had  the  omer 
of  manna;''  and  Aaron's  rod  that  budded:*^  but  when 
Solomon,  after  all  its  wanderings,  set  it  in  the  Temple, 
the  two  last  seem  to  have  been  either  lost  or  destroyed, 
for  we  find  it  positively  asserted  in  1  Kings  viii.  9.  that 
^^  there  was  nothing  then  in  the  ark  save  the  two  tables 
of  stone,  which  Moses  put  there  at  Horeb,  when  the 
Lord  made  a  covenant  with  the  children  of  Israel,  when 
they  came  out  of  the  land  of  Egypt." 

In  the  book  of  Deuteronomy^  there  is  mention  made 
of  the  book  of  the  law,  as  being  put  in  the  side  of  the 
ark,  in  some  chest  attached  to  it  for  that  purpose  ;  but  it 
was  evidently  not  put  into  the  ark  itself.  And  it  was, 
perhaps,  this  which  Hilkiah  found  in  the  Temple,  in  the 
days  of  Josiah,  king  of  Judah,  which  being  read  to  the 
king,  was  the  cause  of  that  desire  he  felt  to  reform 
abuses.*" 

The  cherubim  were  also  described  when  treating  of 
the  tabernacle;  but  it  is  worthy  of  remark,  that  although 
they  are  often  mentioned  in  Scripture,  they  were  never 
desci'ibed  by  any  writer  before  Ezekiel,  but  are  always 
taken  for  granted  to  be  so  well  known,  as  to  need  no  de- 
scription. And,  perhaps,  that  was  indeed  the  case  till 
after  the  captivity ;  when,  being  forgotten  by  the  Jewish 
nation,  they  Vv  ere  thus  rescued  from  oblivion  by  a  new 
revelation. 

But  let  us  return  to  the  consideration  of  the  Holy  of 
Holies.  We  have  already  seen  that  cherubim  were  carved 

*  2  Chion.  V.  '.).  ^  Dcut.  X.  2.  '  Exod.  xvi.  3  j,  24 ;  Hcb.  ix.  4- 

••  Nun-.b.  xvli.  10;  Ikb.  ix.  4.        =  Cli.  xxxi.  26.        *'  2Chi-on.xxxiv.  14. 


MOST  HOLY  PLACE.  189 

on  the  walls,  both  of  the  Holy  and  Most  Holy  Places : 
the  cherubim,  however,  which  we  have  most  to  consider, 
are  those  which  were  placed  on  either  end  of  the  mercy- 
seat  ;  for  both  in  the  tabernacle''  and  Temple^  tliis  was 
the  case.  Now  these  figures  extended  from  the  one  side 
of  the  sanctuary  to  the  other ;  the  one  wing  touching  the 
wall,  and  the  other,  the  wing  of  the  cherub  above  the 
mercy-seat.  Thus  those  in  the  tabernacle  would  stretch 
each  of  them  five  cubits,  since  the  Most  Holy  Place  was 
then  only  ten  cubits ;  whilst  those  in  the  Temple  would 
stretch  ten  cubits  each,  since  Solomon  had  enlarged  it  to 
twenty  cubits.  It  is  not  said  how  high  the  cherubim  in 
the  tabernacle  were ;  but  as  those  in  the  Temple  were 
ten  cubits  broad,  and  ten  cubits  Ivgh,''  so  it  is  probable 
that  those  in  the  tabernacle,  which  were  five  cubits  broad, 
would  be  five  cubits  high.  Let  us  further  remark,  that 
although  the  cherubim  in  the  Temple  were  much  larger 
than  those  of  the  tabernacle,  they  were  not  precious  in 
proportion ;  for  those  in  the  tabernacle  were  of  beaten 
gold,^  while  those  in  the  Temple  were  only  of  olive-tree, 
overlaid  with  gold.*" 

Such  were  the  cherubic  figures  appointed  to  be  placed 
on  the  mercy-seat;  and  it  is  worthy  of  notice,  that  it  was 
from  between  these  that  Jehovah  appeared  in  visible 
glory,  and  gave  his  answers  to  the  Jewish  nation,  as  may 
be  seen  by  consulting  among  others,  the  following  pas- 
sages : — Exod.  XXV.  22  ;  xxix.  42,  43  ;  xl.  34.  Levit.  ix. 
23,  24 ;  x.  2  5  xxiv.  12,  13.  Numb.  vii.  89 ;  xii.  5 ;  xv. 
34 ;  xvi.  19. 

The  Jews  imagined  that  when  Solomon  built  the  Tem- 
ple, he  also  built  some  secret  and  intricate  vaults  under 
it,  to  conceal  the  ark  in  dangerous  times ;  so  that  what- 

"  Exod.  XXV.  18;xxxvu.  7.  ^  1  Kings  vi.  23— 25.  2  Chron.  iii.  10. 

«  1  Kings  YJ.  22.  ^  Exod.  xxxvii.  7.  "=  1  Kings  vi.  23—28. 


190  ANTIQUITIES  OF  THE  JEWS. 

ever  should  happen  to  the  Temple,  it  might  be  safe:  and 
in  this  light  they  understood  the  order  of  Josiah  to  the 
Levites  in  2  Chron.  xxxv.  3  :  "  Put  the  holy  ark  in  the 
house,  which  Solomon,  the  son  of  David,  king  of  Israel, 
did  build."  As  if  the  good  king,  upon  understanding 
from  the  book  of  the  law  which  had  been  found,  and  the 
prophecy  of  Huldah,"  that  evil  was  threatened  against 
Jerusalem,  was  exceedingly  anxious  for  its  preservation, 
and  therefore  caused  it  to  be  put  in  Solomon's  vault, 
along  with  the  pot  of  manna,  and  Aaron's  rod  that  bud- 
ded. But  the  more  natural  interpretation  of  the  king's 
command  is,  that  Manasseh,  his  grandfather,  and  Amon, 
his  father,  having  removed  the  ark,  and  set  up  abomina- 
tions of  their  own,  in  its  place,  he  ordered  the  Levites 
to  fetch  it  from  its  obscurity,  where  it  had  been  set  aside 
and  neglected,  and  restore  it  to  its  accustomed  place.  A 
second  account  we  have  of  the  matter  in  2  Maccab.  ii. 
4 — 8,  with  a  particular  reference  to  the  return  from 
the  Babylonish  captivity :  for  we  are  there  told,  that 
Jeremiah,  having  climbed  up  the  hill,  whence  Moses 
saw  the  heritage  of  God,  found  a  hollow  cave,  wherein 
he  laid  the  tabernacle,  the  ark,  and  the  altar  of  incense, 
and  stopped  up  the  door ;  which  some  that  followed  him 
having  tried  to  find  out,  could  not ;  and  were  thereupon 
reproved  by  Jeremiah,  and  informed,  that  the  place 
should  be  unknown  until  the  time  that  God  should  ga- 
ther his  people  again  together,  and  receive  them  into 
mercy.  Now  all  this  is  evidently  a  fiction ;  for  to  what 
good  purpose  was  all  this  concealment  in  the  supposed 
vault,  or  cave,  since  even  the  Jews  themselves  were 
forced  to  own,  that  these  articles  never  were  in  the  se- 
cond Temple ;  and  that  the  ark,  particularly,  was  one 
of  the  five  things  that  were  wanting ;  the  ark,  the  urim 

*  2Cliron.  xxxiv.  22. 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  191 

and  thummim,  the  fire  from  heaven,  the  cloud  of  glory 
over  the  mercy-seat,  and  the  spirit  of  prophecy.  Yet  we 
are  not  to  suppose  that  they  had  no  ark,  mercy-seat,  nor 
cherubim  in  the  second  Temple,  and  in  that  erected  by 
Herod.  For  they  had  them  all  of  their  own  making,  and 
made  them  answer  every  ordinary  purpose,  but  that  of 
giving  responses,  which  was  confessedly  confined  to  the 
first  Temple.  On  this  account  I  have  said  so  little  about 
the  ark  of  the  second  Temple,  and  dwelt  chiefly  on  the 
ark  of  the  first.  They  were  both  of  the  same  form,  and 
it  is  probable,  also,  of  the  same  materials ;  but  I  choose 
rather  to  follow  inspiration  than  wade  through  the  mazes 
of  uncertain  tradition.  But  here  a  difficulty  deserves  to 
be  noticed ;  viz.  why  the  Psalmist  commonly  speaks  of 
God  as  dwelling  in  Zion,*  and  never  on  Moriah  ?  I  an- 
swer, that  the  ark  of  God,  which  was  the  symbol  of  the 
divine  presence,  remained  on  Mount  Zion  all  the  days 
of  David,  and  was  not  taken  to  Moriah  till  the  days  of 
Solomon,  when  the  Temple  was  built,  for  its  reception. 
The  phrases,  therefore,  of  the  tabernacle,  the  sanctuary, 
the  hill  of  God,  &c.  referred  in  David's  days  to  Mount 
Zion ;  but  were  afterwards  transferred  to  Moriah  :  and 
it  was  for  the  same  reason  that  Zion  was  made  use  of  by 
David,  to  denote  the  church,  in  Psal.  cii.  13 ;  cxxix.  5, 


SECT.  XIII. 


Buildings  attached  to  the  Temple. 

The  fifteen  chambers  on  the  north  side ;  the  fifteen  on  the  south  side  ;  the  eight 
at  the  west  end;  their  size  i;nd  uses.  The  g-ailery  before  these  chambei-s  ; 
the  wall  before  the  gallery ;  the  large  chamber  over  the  Holy  and  ;Most 
Holy  Places ;  the  veils  that  divided  it;  and  the  stair  that  communicated  from 

»  Psal.  ix.  1 1—14 ;  XX.  2 ;  xlviii.  2  ;  1.  2 ;  Ixv,  1 ;  Ixxiv.  2 ;  Isxvi.  2 ;  Ixxvili . 
68  ;  xcix,  2;  cii.  21 ;  cxxxii.  13; 


192  ANTIQUITIES  OF  THE  JEWS. 

it  to  the  top  of  the  Temple.  Josephus's  plan  of  the  Courts  of  the  Temple 
shewn  to  be  not  at  variance  with  the  foregoing  accounts.  The  diflTerent  de- 
grees of  sanctity  attached  to  the  Temple.  The  punishments  inflicted  on 
those  who  violated  it: — 1.  Death  by  the  hand  of  Heaven;  2.  Cutting  oft'; 
3.  Whipping;  4.  Kebels'  beating. 

The  buildings  attached  to  the  Temple  were  those 

along  the  sides,  the  end,  and  in  the  upper  part  of  that 

sacred  edifice.     The  chambers  along  the  sides,  and  at 

the  end,  were  not  fewer  than  thirty-eight  (marked  No. 

26,  in  Plate  II.),  viz.  fifteen  on  the  north  side,  fifteen  on 

the  south  side,  and  eight  at  the  end  which  looked  to  the 

west.  In  EzekiePs  vision  of  the  Temple,^  however,  they 

were  only  thirty,  and  they  are  the  same  in  Josephus  ;^ 

but  it  is  probable  that  they  omitted  those  at  the  end, 

and  only  noticed  the  side-chambers.  Those  on  the  north 

and  south  sides  were  exactly  alike.   They  were  divided 

into  three  stories,  each  story  consisting  of  five  chambers, 

and  each  chamber  being  twelve  cubits  long,  by  six  in 

breadth.  Thus,  if  the  Holy  Place  was  forty  cubits  long^ 

the  partition  between  the  Holy  and  Most  Holy  Place 

one  cubit,  the  length  of  the  Most  Holy  Place  twenty 

cubits,  and  the  wall  of  the  Temple  six  cubits  thick,  this 

would  make  the  whole  length  for  the  side-chambers  to 

be  sixty-seven  cubits,  or  fifty-five  cubits  for  the  five 

ehambers,    and  twelve  cubits  for  the  five   partitions, 

which  gives  about  two  cubits  and  a-half  to  each  partition. 

Dr.  Lightfoot  mentions  a  space  between  each  of  the 

ehambers  of  seven  cubits  and  a-half,  but  if  it  existed,  it 

must  have  been  taken  from  the  room,  to  allow  the  door 

to  enter  at  the  end  in  place  of  the  side,  which  is  rather 

an  awkward  situation,  especially  as  he  takes  the  seven 

cubits  and  a-half  from  each  room,  and  does  not  make  it 

a  common  landing-place  to  two.     We  are  informed  by 

Josephus,  that  the  height  of  these  chambers  was  twenty 

=■  Ch.xli,  6— 8.  ^  Antiq.  xv.  11. 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  193 

cubits  ;*  but  it  is  probable,  that  although  the  lowest  story 
was  twenty,  the  upper  stories  would  be  less,  for  the 
whole  height  of  the  side-chambers,  as  we  have  already 
seen,  was  fifty-one  cubits,  which,  if  divided  by  three,  the 
number  of  stories,  gives  seventeen  at  an  average  as  the 
height  of  each. 

In  the  Temple  of  Solomon  they  were  only  five  cubits 
high,  as  we  are  informed  in  1  Kings  vi.  10. 

Such  were  the  side-chambers  on  the  north  and  south 
of  the  Temple.  But  before  the  chambers  of  each  story 
was  a  gallery  of  three  cubits  wide ;  and  before  the  gal- 
lery, an  outer  wall  of  five  cubits  thick.  This  wall  ap- 
peared to  a  spectator  as  the  outer  wall  of  the  Temple, 
and  extended  from  the  ground  to  the  height  of  fifty-one 
feet ;  it  had  doors  in  it  below  to  open  into  the  gallery 
that  led  to  the  chambers,  and  must  have  had  windows 
both  below  and  above  to  communicate  light  to  the  gal- 
leries and  chambers.  The  mode  of  communicating  with 
the  second  and  third  stories,  on  either  side,  was  by  a 
staircase  turret  at  each  end  of  the  gallery :  but  the  tur- 
ret on  the  north-east  end,  mentioned  in  1  Kings  vi.  8, 
differed  from  those  in  the  north-west,  south-west,  and 
south-east  in  this — that  besides  a  communication  with 
the  galleries  on  the  second  and  third  stories,  it  also  com- 
municated with  the  roof  of  the  Temple,  and  allowed 
persons  to  walk  on  the  terrace  or  roof. 

Such  were  the  chambers  on  the  north  and  south  sides. 
Those  at  the  end  were  only  eight,  viz.  three  on  the 
first  story,  three  on  the  second,  and  two  on  the  third. 
Now,  if  the  Most  Holy  Place  was  twenty  cubits  wide, 
the  two  side  walls  of  the  Temple  six  cubits  each,  or 
twelve  cubits  thick,  and  the  width  of  the  two  rows  of 
side-chambers  six  cubits  each,  or  twelve  cubits ;  this 

-*    Antiq.  lib.  xv.  cap.  14. 

Vol.  L  B  b 


194  AlsTIQUITIES  OF  THE  JEWS. 

made  the  length  forty- two  cubits,  as  the  length  of  the 
space  which  was  completely  free  for  the  three  chambers 
and  their  two  partitions.  And  it  deserves  to  be  noticed, 
that,  after  deducting  the  same  width  for  partitions, 
which  was  done  in  the  former  case,  we  leave  the  rooms 
of  the  same  size  nearly  as  the  others ;  viz.  twelve  cubits 
and  a  fraction  in  length,  by  six  in  breadth.  The  man- 
ner of  entering  these  chambers  below,  was  somewhat 
different  from  that  of  the  side-chambers  :  for  they  had 
no  gallery,  but  were  entered  directly  through  their  own 
front  wall.  With  regard  to  the  second  story,  had  not 
Dr.  Lightfoot  been  so  explicit  in  asserting  that  there 
was  no  gallery,  I  should  have  considered  it  necessary, 
in  order  to  reach  the  middle  chamber ;  for  otherwise 
there  must  either  have  been  an  entry  to  it  through  one 
of  the  chambers  from  the  staircase  at  the  end,  or  a  sepa- 
rate staircase  erected  on  purpose.  With  respect  to  the 
third  story,  as  it  had  only  two  chambers,  they  could 
easily  be  entered  from  the  common  staircases  at  the 
corners.  But  it  deserves  to  be  noticed,  that  these  rooms 
were  much  larger  than  any  of  the  rest,  for,  instead  of 
being  twelve  cubits  long,  by  six  broad,  they  could  be 
each  twenty  by  twelve,  and  leave  a  partition  of  two  cubits. 
Such  were  the  dimensions  of  the  thirty-eight  chambers 
which  surrounded  the  two  sides  and  end  of  the  Temple. 
They  were  many,  but  not  too  numerous  for  the  purposes 
intended  ;  for  they  were  constructed  for  the  laying  up  of 
choice  treasures  and  utensils ;  for  corn,  wine,  and  oil ;  and 
for  whatsoever  was  brought  m  as  tithes  and  first  fruits  for 
the  sustenance  of  the  priests  that  waited  on  the  altar.'  . 
Let  us  now  attend  to  the  chamber  which  was  over  the 
Holy  and  Most  Holy  Places  ;  the  entrance  to  v/hich  was 
by  the  staircase  in  the  north-east  turret :  for,  although 

*  2  Chron.  xxxi,  5,  6.  Nehetn,  xu.  4i.  MalacUi  iii.  10, 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  195 

the  turrets  at  the  other  three  corners  communicated 
with  the  stories  of  the  side  and  end-chambers,  they  did 
not  communicate  with  the  terrace  of  the  Temple,  or 
with  the  chamber  above  the  Holy  and  Most  Holy 
Places.  When  a  person,  therefore,  had  ascended  to  the 
top  of  the  staircase  in  this  north-east  turret,  he  went 
out  to  the  terrace  by  means  of  a  wicket  facing  the  west : 
and  when  there,  it  was  rather  remarkable,  that  the 
entry  into  the  chamber  over  the  Holy  and  Most  Holy 
Places,  was  not  on  that  side,  but  on  the  other.  So  that 
he  had  to  walk  along  the  whole  length  of  the  north  side, 
round  the  west  end  of  the  Temple,  and  along  the  south 
side,  till  he  came  to  the  door  of  which  we  are  speaking. 
I  am  unable  to  assign  a  reason  for  this  singular  arrange- 
ment, but  so  it  was. 

Having  arrived,  therefore,  opposite  to  the  door,  the 
manner  of  entering  it  was  by  an  ascent  of  steps  ten  cu- 
bits high,  partly  without,  and  partly  within  the  thick- 
ness of  the  wall :  for  so  high  was  the  floor  of  this  cham- 
ber above  the  terrace  to  allow  room  for  the  windows  of 
the  Holy  Place.  And  having  entered  the  apartment, 
there  were  several  things  deserving  attention.  The  first 
was  its  size,  being  the  length  and  breadth  of  the  Holy 
and  Most  Holy  Places ;  consequently,  it  was  sixty-one 
cubits  long,  and  twenty  wide,  and  about  forty-six  high. 
But  although  nominally  one  room,  it  was  virtually  two ; 
for  there  were  pillars  set  exactly  over  the  partition  be- 
tween  the  Holy  and  Most  Holy  Places,  and  two  veils  hung 
across  the  room,  in  the  same  manner  as  those  that  were 
below.  Secondly,  although  the  floors  of  these  rooms 
^vere  both  on  a  level,  they  were  not  at  an  equal  distance 
from  the  ceilings  of  the  Holy  and  Most  Holy  Places ; 
for  that  of  the  Holy  Place  being  sixty  cubits,  was  imme- 
diately below  the  floor ;  and  that  of  the  Most  Holy  Place, 
being,  probably,  only  twenty  cubits  high,  was  forty  be- 


196  ANTIQUITIES  OF  THE  JEWS. 

low  the  floor.  Therefore,  the  Jews  tell  us,  that  there 
were  a  number  of  trap  doors  in  the  floor  which  commu- 
nicated with  it,  and  through  which  the  workmen  were 
let  down  in  a  kind  of  close  chests,  when  any  of  the  walls 
of  the  Most  Holy  Place  needed  repair.  The  reason  of 
which  contrivance  they  assign  to  be  ^^  that  they  might 
not  feed  their  eyes  with  looking  at  the  Most  Holy  Place." 
We  may  observe,  thirdly,  concerning  the  chamber,  that, 
like  all  the  others  in  or  about  the  Temple  which  were 
not  gilded  or  overlaid  with  gold,  it  was  constantly  white- 
washed once  a  year  at  the  passover. 

The  last  thing  to  be  noticed  in  this  chamber,  is  the 
stair  that  communicated  from  it  to  the  top  of  the  Temple. 
It  was  composed  of  two  cedar  planks,  which  ascended  in 
the  form  of  an  inclined  plane  from  immediately  within 
the  doors  of  the  ceiling,  through  which  a  trap  door  was 
cut  to  go  out  to  the  roof.  These  planks  had  steps  either 
cut  in  them  or  nailed  to  them. 

Thus  have  I  endeavoured  to  describe  every  thing  wor- 
thy of  notice  in  the  plan  of  that  Temple  which  existed 
in  the  days  of  our  Saviour.  But,  in  reflecting  on  the 
Courts  we  have  been  examining,  it  will  readily  occur  to 
some  of  my  readers,  that  they  differ  widely  from  those 
plans  which  are  usually  given  to  the  world,  as  drawn  up 
from  Josephus.  For  in  some  of  these  plans,  the  Court 
of  the  Gentiles,  the  Court  of  the  Women,  the  Court  of 
Israel,  and  the  Court  of  the  Priests,  are  each  of  them 
made  a  furlong  square  :  and  in  others,  the  Court  of  the 
Gentiles  is  made  so  large  as  ■to  surround  the  Hil,  the 
Courts  of  the  Women,  of  Israel,  and  of  the  Priests ;  al- 
though these  are  each  described  by  them  as  a  furlong 
square.  In  answer,  however,  to  this  remark,  I  would  ob- 
serve, that  the  very  diversity  of  these  plans  is  a  proof 
that  Josephus  has  been  understood  differently  by  the 
constructors  of  them ;  and  it  appears  an  insuperable  pb- 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  197 

jection  to  theiiij  that,  when  applied  to  the  actual  surface 
of  the  top  of  Moriah,  as  described  by  travellers,  they 
are  at  least  three  times  too  large.  Feeling,  therefore, 
the  force  of  this  objection,  I  consulted  the  writings  of 
Josephus,  and  examined  carefully  the  passages  on  which 
the  above  theory  is  built :  and  am  ready  to  own,  that  I 
think  it  has  been  adopted  at  first  from  an  inaccurate 
knowledge  of  the  original,  and  propagated  afterwards, 
like  many  other  theories,  without  due  examination. 
There  are  only  two  passages  which  appear  to  me  to 
bear  on  the  subject.  The  firet  is  in  his  Antiquities,* 
where  he  says  of  the  Mountain  of  the  Lord's  House, 
^'  The  entire  circumference  was  this  :  It  had  a  circuit  of 
four  stadia  j  the  length  of  each  angle  containing  a  sta- 
dium."^ Here  we  have  a  space  described  of  four  stadia, 
or  furlongs,  in  circumference ;  and  that  space  being  a 
square,  each  angle  or  side  was  of  course  a  furlong :  but 
nothing  of  four  Courts,  each  of  which  was  a  furlong 
square. 

The  other  passage  is  in  his  History  of  the  War,* 
where,  although  he  enters  minutely  into  the  relative 
situation  of  the  several  Courts,  we  read  of  no  such  thing 
as  the  four  Courts  being  a  furlong  each ;  but,  on  the 
contrary,  we  have  a  great  resemblance  to  that  plan 
which  has  been  particularly  described  in  the  former  sec- 
tions of  this  work. 

That  the  reader,  however,  may  be  enabled  to  judge 
for  himself,  I  shall  transcribe  from  the  corrected  Lon- 
don edition  of  Whiston's  translation  of  Josephus,'*  what 
the  Jewish  historian  has  said,  and  shall  intersperse  it 
with  notes,  to  shew  the  truth  of  what  I  have  been  ad- 

^  Aiitiq.  XV,  11. 

*■'  TouTO  (Ts  riv  TO  TTaiv  mfi0oh.os,  TiTctpm  rrnifiwii  tsv  kvkMv  (X'"^'  'mis-T^c  ymtn;  aToSia 
ujittoc  A7roKu/ui/2ctvoua->!;, 

"^  War,  V,  5.  ^  Printed  in  1806. 


198  ANTIQUITIES  OF  THE  JEWS. 

vancing.  "  When  you  go  through  these  first  cloisters/^ 
says  he,  which  surrounded  the  Court  of  the  Gentiles, 
"  unto  the  second  Court  of  the  Temple,  there  was  a 
partition  made  of  stone  all  round,  whose  height  was 
three  cuhits,  and  its  construction  was  very  elegant.  Upon 
it  stood  pillars  at  equal  distances  from  one  another,  de- 
claring the  law  of  purity ;  some  in  Greek,  and  some  in 
Roman  letters,  that  no  foreigner  sliould  go  within  that 
sanctuary.  For  that  second  Court  of  the  Temple  was 
called  the  Sanctuary ;  and  was  ascended  to  by  fourteen 
steps  from  the  first  Court.  This  Court  was  four  square, 
and  had  a  wall  about  it  peculiar  to  itself.  The  height 
of  its  buildings,  although  it  were  on  the  outside  forty 
cubits,  w^as  hidden  by  steps,  and  on  the  inside,  that 
height  was  but  twenty-fiv,e  cubits.  For,  it  being  built 
over  against  a  higher  part  of  the  hill  with  steps,  it  was 
no  farther  to  be  entirely  discerned  within,  being  covered 
by  the  hill  itself.  Beyond  these  fourteen  steps  there  was 
the  distance  of  ten  cubits ;  this  was  all  plain.  Whence 
there  were  other  steps  that  led  to  the  gates,  which 
gates,  on  the  north  and  south  sides,  were  eight ;  on 
each  of  these  sides  four,  and  of  necessity,  two  on  the 
east.'' 

Now,  on  this  extract,  I  remark,  that  we  have,  1st.  A 
distinct  account  of  the  partition  between  the  Court  of 
the  Gentiles,  and  the  Hil,  or  Sacred  Fence.  It  is  stated 
to  have  been  three  cubits  high,  with  inscriptions  to  warn 
all  who  were  not  Jews,  or  proselytes  of  righteousness, 
of  their  danger  in  entering  it.  2dly.  Those  who  made 
the  plans  alluded  to,  have  applied  to  the  Sacred  Fence, 
as  to  a  separate  Court,  the  next  words  of  Josephus,  and 
have  said,  that  it  was  four  square,  and  was  ascended 
from  the  Court  of  the  Gentiles  by  fourteen  steps ;  but 
this  I  consider  a  mistake.  For  the  words  refer  more 
naturally  to  the  Court  of  the  Women  than  to  the  Sa- 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  199 

cred  Fence,  since  he  mentions  a  wall  of  forly  cubits  higli 
on  the  outside,  and  twenty-five  cubits  within,  which  we 
have  seen  to  be  the  case  in  the  Court  of  the  Women. 
3dly.  The  level  ground  of  ten  cubits,  which  Josephus 
speaks  of,  is  really  the  Hil,  or  Sacred  Fence;  for  such 
is  its  width,  as  stated  by  the  Talmud,  which  the  wall  of 
three  cubits  divided  from  the  Court  of  the  Gentiles,  and 
the  high  wall  of  forty  cubits  without,  and  twenty-five 
cubits  within,  separated  from  the  Court  of  the  Women. 
There  is,  indeed,  a  difference  of  two  steps  between  Jo- 
sephus and  the  Talmud,  ia  the  ascent  from  the  Court  of 
the  Gentiles  to  the  Sacred  Fence ;  but  that  is  trifling : 
and  with  regard  to  "  the  steps  of  five  cubits  each,'^ 
which  Josephus  mentions,  as  ascended  by  those  who 
went  up  to  the  gates,  I  am  inclined  to  reduce  them  to 
the  five  steps  which  are  mentioned  by  the  ether  Jewish 
writers,  since  steps  of  five  cubits  each,   or  of  nine  feet 
high,  are  evidently  a  mistake.    Lastly,  With  respect  to 
the  gates  which  Josephus  mentions,  and  which  are  ap- 
plied to  the  Hil,  or  sacred  Fence,  by  the  authoi's  of 
the  plans  alluded  to,  as  if  it  were  a  separate  large  Court  5 
they  are  evidently  the  gates  which  we  have  seen  to 
exist  in  the  Courts  of  the  Women  and  of  Israel ;  passing, 
indeed,  through  the  Hil,  into  the  Court  of  the  Gentiles, 
but  not  peculiar  to  it.  The  four  gates  on  the  north  being 
the  gate  of  Burning,  the  gate  of  the  Women,  and  the 
gate  of  Song,  in  the  Court  of  Israel,  and  the  north  gate 
of  the  Court  of  the  Women.  The  four  gates  on  the  south 
being  the  gates  of  Kindling,  of  Firstlings,  and  the  Wa- 
ter Gate,  in  the  Court  of  Israel,  and  the  south  gate  in 
the  Court  of  the  Women.    While  the  two  east  gates,  of 
which  Josephus  speaks,  were  the  gate  Nicanor,  at  the 
east  end  of  the  Court  of  Israel,  and  the  gate  Beautiful, 
at  the  east  end  of  the  Court  of  the  Women :  both  of 
which  were  east  from  the  Temple. 


200  ANTIQUITIES  OF  THE  JEWS. 

After  the  mention  of  these  Courts,  Josephus  proceeds 
to  say: — "For,  since  there  was  a  partition  (or  court) 
built  for  the  women  on  that  side,  as  the  proper  place 
where  they  were  to  worship,  there  was  a  necessity  for 
a  second  gate  for  them  (meaning  Nicanor.)  This  gate 
(Nicanor)  was  cut  out  of  its  wall,  over  against  the  first 
gate  (on  the  east,  called  Beautiful.)  There  was  also  on 
the  other  sides  (of  this  Court  of  the  Women)  one  south- 
ern, and  one  northern  gate ;  through  which  was  a  pas- 
sage (from  the  Court  of  the  Gentiles  and  Sacred  Fence) 
into  the  Court  of  the  Women.  For  as  to  the  other  gates 
(viz.  in  the  Court  of  Israel,)  the  women  were  not  allow- 
ed to  pass  through  them  (unless  when  they  had  a  sacri- 
fice to  offer.)  Nor,  when  they  went  through  their  own 
gate  (Beautiful)  could  they  go  beyond  their  own  wall 
(which  divided  their  Court  from  that  of  Israel).  This 
place,"  says  Josephus  (meaning  the  Court  of  the  Wo- 
men,) "  was  allotted  to  the  women  of  our  own  country, 
and  of  other  countries,  provided  they  were  of  the  same 
nation  (or  religion,)  and  that  equally.''  The  paren- 
theses in  the  above  extract,  will  serve  as  a  commentary 
to  shew  the  coincidence  between  Josephus  and  the  Tal- 
mud. He  concludes  his  account  of  the  relative  situation 
of  the  Courts,  by  remarking,  that  "  the  western  part 
of  this  Court  (evidently  meaning  the  Court  of  Israel) 
had  no  gate  at  all;  but  the  wall  was  built  entire  on  that 
side.  But  then  the  cloisters  which  were  betwixt  the 
gates,  extended  from  the  wall  inward,  before  the  cham- 
bers. For  they  were  supported  by  very  fine  and  large 
pillars.  These  cloisters  were  single,  and,  excepting 
their  magnitude,  were  no  way  inferior  to  those  of  the 
lower  Court."  Here  he  is  evidently  speaking  of  the 
Court  of  Israel,  which  had  no  gate  on  the  west.  Its 
pillars  also,  and  its  cloisters,  were  exactly  as  Josephus 
here  describes. 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  201 

Such  then  is  the  account  which  he  gives  of  the  seve- 
I'aJ  Courts  :  and  I  repeat  the  observation,  that  we  not 
only  hear  nothing  of  four  Courts  of  a  furlong  square 
each,  as  the  common  plans,  said  to  be  constructed  from 
Josephus,  would  imply ;  but  I  observe  a  great  similarity 
in  the  above  account  to  the  plan  and  description  which 
is  given  in  the  Talmud,  and  described  at  large  in  the 
foregoing  sections.  Our  labour,  tKen,  has  not  been  lost. 
We  have  not  been  deceived  by  a  scheme  which  existed 
only  in  the  imagination  of  these  too  frequently  despised 
writers ;  but  have  been  considering  that  which  their  pa- 
tient industry  had  rescued  from  oblivion,  and  their  de- 
sire for  arrangement  hath  placed  in  its  most  natural 
form.  I  am  ready  to  own,  that  a  degree  of  obscurity 
hangs  over  Josephus,  from  his  not  sufficiently  discrimi- 
nating what  was  peculiar  to  the  different  Courts,  and 
proceeding  regularly  from  one  subject  to  another ;  but 
so  far  as  I  can  see,  there  is  not  that  difference  of  opinion 
between  him  and  the  Talmud  which  some  have  ima- 
gined ;  nor  that  reason  for  despising  the  Talmud  in  its 
description  of  the  Temple,  which  many  have  done. 

Let  us  next  attend  to  the  sanctity  of  the  Temple. 

Jewish  authors  speak  much  of  the  sanctity  of  the 
Temple,  and  their  circuitous  account  of  it  is  as  follows : 
— 1.  The  land  of  Israel  was  more  holy  than  other  lands, 
for  it  was  the  land  of  revelation,  and  from  its  produce 
alone  the  first  fruits  and  loaves  for  the  shew  bread  could 
be  taken.  2.  Walled  cities  were  more  holy  than  the 
rest  of  Israel,  for  lepers  were  not  suffered  to  reside  in 
them;^  a  dead  body,  when  once  carried  without  the 
walls,  could  not  be  brought  in  again ;  and  no  dead  body 
could  be  buried  within  the  walls,^  which  was  certainly 
an  excellent  mean  to  prevent  infection.    The  only  ex- 

"■  1  Kings  vu.  12.  t  Luke  vii.  12. 

Vol.  I.  C  c 


302  ANTIQUITIES  OF  THE  JEWS. 

ception  to  this  rule  were  the  kings  of  the  house  of  Da- 
vid, Jehoiada,  the  high  priest/  and  the  grave  of  Huldah, 
the  prophetess.  These  were  honoured  with  burial  with- 
in Jerusalem.  3.  The  space  within  Jerusalem  was  more 
holy  than  that  within  any  other  walled  city,  for  they 
might  eat  the  peace-offerings,  first-fruits,  and  second 
tithes ;  and  there  alone  (while  Jerusalem  was  theirs) 
did  they  eat  the  passover.  4.  The  Mountain  of  the 
Lord's  House,  or  the  five  hundred  cubits  square  on  the 
top  of  Moriah,  which  we  have  been  considering,  was 
more  holy  than  Jerusalem,  as  being  nearer  the  Temple, 
which  was  devoted  to  God.  5.  The  Sacred  Fence  was 
more  holy  than  the  Court  of  the  Gentiles,  because,  al- 
though proselytes  of  the  gate,  Jews  defiled  by  a  dead 
body,  and  even  idolatrous  Gentiles,  might  come  into  the 
one,  and  but  Jews,  and  proselytes  of  righteousness,  clean 
from  a  dead  body,  durst  enter  the  other.  6.  The  Court 
of  the  Women  was  more  holy  than  the  Saci'ied  Fence, 
for  the  defilement  of  a  day,  or  those  whose  uncleanness 
required  that  they  should  wash  their  clothes  in  water 
and  be  unclean  until  the  even,  could  enter  the  latter, 
but  not  the  former.  7.  The  Court  of  Israel  was  more 
holy  than  the  Court  of  the  Women,  because  the  leper, 
the  man  also  who  had  an  issue,  the  Woman  that  had 
Leen  in  her  separation,  and  she  who  had  borne  a  child, 
might  go  into  the  Court  of  the  Women  when  acquitted 
of  their  uncleanness,  but  they  durst  not  enter  the  Court 
of  Israel  till  they  had  made  their  atonement.  Indeed, 
women  at  no  time  might  enter  this  latter  Court  unless 
with  a  sacrifice.  8.  The  Court  of  the  Priests  was  more 
holy  than  the  Court  of  Israel,  for  no  Israelite  might 
enter  it  but  on  three  occasions ;  namely,  either  to  lay 
his  hands  on  the  head  of  the  sacrifice  that  was  to  be 


»  2  Chron.  xxiv.  16, 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.  203 

slain,  or  to  kill  it,  or  to  wave  some  part  of  it  when 
killed.  9.  Between  the  porch  and  the  altar  was  more 
holy  than  that  which  was  farther  removed ;  for  none  of 
the  priests  that  had  a  blemish,  or  was  bare-headed,  durst 
enter  it.  10.  The  Porch  and  Holy  Place  were  more 
holy  than  that,  because  none  might  enter  them  with  un- 
washen  hands  and  feet ;  a  circumstance  that  might  be 
omitted  when  going  up  and  down  the  Court  of  the 
Priests  without  officiating,  but  if  they  officiated  they 
must  wash.  11.  Lastly,  The  Most  Holy  Place  was  the 
holiest  of  all,  for  there  the  Three  in  One  God  peculiarly 
resided ;  none  might  enter  it  but  the  high  priest,  and 
even  the  high  priest  could  enter  it  only  one  day  in  the 
year.  I  might  add,  that  the  Temple  and  its  precincts 
was  a  sanctuary  for  debtors  and  other  criminals,  and  as 
such  it  was  guaranteed  by  Demetrius." 

Such  was  the  relative  sanctity  of  the  sacred  edifice, 
and,  on  account  of  it,  persons  lying  under  uncleanness 
were  forbidden  to  enter.  But  it  is  easy  to  see,  that,  in 
a  number  of  cases  mentioned  in  the  law,  the  matter  was 
left  between  God  and  themselves :  since,  in  some,  the 
inquiry  would  have  been  highly  indelicate,  and  in  others, 
entirely  impossible.  Accordingly,  the  punishment  of 
such  offences  was  left  partly  to  the  interference  of  God, 
and  partly  to  the  interference  of  men.  Death,  by  the 
hand  of  Heaven,  and  cutting  off,  were  of  the  former 
kind,  and  whipping  and  rebels'  beating  were  of  the 
latter. 

Death  by  the  hand  of  Heaven  appears  to  have  beeti 
such  a  visible  interposition  of  God  in  the  way  of  punish- 
ment,'' as  happened  to  Nadab  and  Abihu,  in  the  Old 
Testament;"  and  Ananias  and  Sapphira  in  the  New  :* 


»  1  Maccab.  x.  43.  ^  Ezek.  xiv.  7,  8. 

■^  Levit.  X.  12-  ^  Acts  v,  1. 


204  ANTIQUITIES  OF  THE  JEWS. 

Maimonides  reckons  eighteen  offences  that  are  liable  to 
this  punishment." 

Cutting  off  would  appear  to  refer  rather  to  the  soul 
than  to  the  body  :  to  the  being  left  in  this  life  in  a  state 
of  judicial  blindness  and  hardness  of  heart:  and  to  the 
being  cut  off  in  the  next  from  the  gracious  presence  and 
favour  of  God.  The  Talmud  reckons  up  thirty-six  of- 
fences that  are  liable  to  this.** 

These  were  the  punishments  left  to  be  inflicted  by  the 
hand  of  God,  but  as  many  a  wretch  might  contemn  them, 
because  sentence  against  an  evil  work  was  not  speedily 
executed,"  therefore  were  punishments  inflicted  also  by 
the  hand  of  man,  to  operate  both  on  their  sense  of  pain, 
and  sense  of  character. 

The  manner  of  whipping,  as  a  religious  punishment, 
is  thus  described  in  the  Jewish  treatise  entitled  Maccoth: 
— The  culprit's  hands  being  tied  fast  to  a  pillar,  or  post, 
a  cubit  and  a-half  high,  named  l^'O)^,  so  that  his  body 
bowed  upon  it,**  the  officer  of  justice  laid  hold  of  his  gar- 
ment and  tore  it  asunder  till  his  breast  and  back  were 
exposed.*  Then,  standing  on  a  stone,  which  was  behind 
the  criminal,  he  took  a  whip  of  about  a  yard  long,  com- 
posed of  three  cords,  each  cord  plaited  with  four  leathern 
thongs,  and  administered  it  sharply  to  his  breast  and 
back :  a  third  part  of  the  stripes  being  applied  to  the 
breast,  and  two  thirds  to  the  back ;  or,  more  commonly, 
the  whole  to  the  back.  As  the  law  forbade  more  than 
forty*"  for^  the  same  offence,  this  invention  of  the  three 
cords  was  adopted  to  keep  within  that  number,  for  thir- 
teen times  three  make  forty,  save  one,  as  the  apostle 
Paul  observes,  in  2  Cor.  xi.  24.  We  may  farther  remark^ 


^San.per.  iii.  ^  gee  Lightfoot,  vol.  i.  p.  900.  'Eccles.viii.il. 

d  Deut.  XXV.  2.        =  Acts  xvi.  22.  ^  Deut.xxv.  2,  3- 


BUILDINGS  ATTACHED  TO  THE  TEMPLE.         205 

that  as  this  offence  was  against  religion,  so  it  was  always 
administered  with  religious  solemnity?  in  the  presence 
of  three  judges ;  and,  during  the  punishment,  the  chief 
judge  of  the  three  read  from  the  Scriptures  the  following 
words  '^ — "  If  thou  wilt  not  observe  to  do  all  the  words 
of  this  law  that  are  written  in  this  book,  that  thou  may  est 
fear  this  glorious  and  fearful  name  the  Lord  thy  God, 
then  the  Lord  will  make  thy  plagues  wonderful,  and  the 
plagues  of  thy  seed,  even  great  plagues,  and  of  long  con- 
tinuance, and  sore  sickness,  and  of  long  continuance." 
The  second  judge  numbered  the  stripes.  The  third  bade 
the  officer  smite.  And  the  chief  judge  concluded  the 
whole  by  reading  Ps.  Ixxviii.  38.  "  But  he,  being  full 
of  compassion,  forgave  their  iniquity,  and  destroyed  them 
not ;  yea,  many  a  time  turned  he  his  anger  away,  and 
did  not  stir  up  all  his  wrath." 

Sometimes,  in  notorious  offences,  they  tied  sharp 
bones,  pieces  of  lead,  or  thorns  to  the  ends  of  the  thongs, 
called  by  the  Greeks  aat^ofyaTjiAag  (matiyag,  flagra 
taxillata ;  but  in  the  Scriptures  they  are  termed  scor- 
pions :  and  it  is  to  them  that  Rehoboam  alludes  when  he 
told  the  Israelites,  that  his  government  would  be  more 
strict  than  his  father's  :^  "  My  father  chastised  you  with 
rods,  but  I  will  correct  you  with  scorpions." "^ 

The  last  punishment  inflicted  on  those  who  violated 
the  sanctity  of  the  Temple  was  called  rebels^  beating, 
or  the  punishment  of  the  mob,  who  became  themselves 
b^oth  the  judges  and  the  executioners.  Upon  whomso- 
ever, therefore,  they  saw  to  be  visibly  transgressing, 
they  fell  in  a  moment,  with  all  their  fury,  snatched  the 
first  weapons  that  nature  or  chance  threw  in  their  way, 


Deut.  xxvlii.  58,  59.  ''  1  Kings  xii.  12. 

See  the  punishment  of  forty  stripes  save  one  mentioned  by  Park,  in  Tus 
Travels  in  Africa,  as  inflicted  on  a  Bushreenj  oh.  vi. 


206  ANTIQUITIES  OF  THE  JEWS. 

and  often  ceased  not  from  punishing  till  they  deprived 
him  of  life.  It  is  probably  to  this  that  we  should  ascribe 
the  eagerness  of  the  people  to  stone  our  Saviour  in 
John  viii.  59;  x.  31.  And  the  apostle  Paul  in  Acts 
xxi.  31.=' 


»  For  the  other  kinds  of  punishment  in  use  among  the  Jews,  or  noticed  in 
Scripture,  see  part  ix.  sect,  iv. 


PART  III. 

THE  MINISTERS  OF  THE  TEMPLE. 

SECT.  I. 

The  High  Priest. 

The  manner  of  installation  under  the  tabernacle  and  first  Temple.  The  gar- 
ments of  office  particularly  described.  The  urim  and  thummim,  and  beth-kel. 
His  dress  on  the  day  of  atonement.  Garments  under  the  second  Temple- 
The  phylacteries  and  anointing  oil.  How  installed  under  the  second  Tern- 
pie.  His  several  duties ;  duration  in  office  ;  and  certain  things  of  a  civil  na- 
ture, in  which  he  differed  from  other  Israelites.  The  succession  of  high 
priests  from  their  first  appointment  till  the  building  of  the  Temple ;  from 
thence  till  the  carrying  away  to  Babylon ;  no  account  of  them  during  the 
Captivity ;  the  account  continued,  from  their  return  till  the  destruction  of 
Jerusalem  by  the  Romans.  Average  lives  of  the  high  priests  during  each  of 
these  periods. 

The  ministers  of  the  Temple  naturally  divide  them- 
selves into  the  four  following  classes,  viz. — the  priests, 
the  Levites,  the  stationary  men,  and  the  Nethinims. 
Let  us,  therefore,  attend  to  each  of  them  in  their  order, 
beginning  with  the  priests,  among  whom  were  the  eight 
following  gradations  of  rank :  viz. — the  High  Priest, 
the  Sagen,  the  Kethiilikin,  the  Amercelin,  the  Gezbe- 
rin,  the  chief  priest  of  every  course,  the  chief  of  the 
family  that  served  in  that  course,  and  the  ordinary 
priests.  But  as  the  High  Priest  naturally  held  the 
highest  rank,  it  is  proper  to  begin  with  his  character 
and  office. 

This  distinguished  privilege  was  confined  to  the  family 
of  Aaron,  and  to  the  first  born  originally  of  tliat  family. 
For  as  the  elder  sons  of  families,  before  the  giving  of 
the  law;  were  the  priests  of  these  families  after  the  death 


208  ANTIQUITIES  OF  THE  JEWS. 

of  their  parents,  or  natural  heads,  so  God  wished  that 
the  same  regard  for  primogeniture  should  be  preserved 
among  the  Israelites,  to  prevent  disputes,  and  to  make 
them  respect  their  natural  heads  or  representatives. 
Hence,  when  Nadab  and  Abihu  died  without  children,** 
the  office  descended  to  Eleazar  and  Ithamar. 

This  regard,  however,  for  primogeniture,  was  at- 
tended  with  some  inconveniences  :  for  neither  grace  nor 
natural  abilities  always  descend  to  the  eldest  by  birth. 
Accordingly,  the  high  priest  had  always  an  assistant ; 
and,  on  the  day  of  expiation  particularly,  some  elders 
were  appointed  to  remind  him  of  the  duties  attached  to 
his  station,  lest  age  or  ignorance  might  occasion  mistakes. 
His  installation  to  that  high  office,  in  later  times,  was 
the  duty  of  the  Sanhedrin ;  but  as  the  manner  of  per- 
forming it  was  different  in  different  times,  it  will  be  ne- 
cessary to  speak  of  them  separately. 

When  the  tabernacle  was  erected,  the  consecration  of 
Aaron  and  his  sons  was  performed  in  the  following  man- 
ner : — First,  They  were  publicly  washed  in  water^  at 
the  laver,  in  order  to  teach  them  the  necessity  of  rege- 
neration, and  that  those  should  be  holy  who  bear  the 
vessels,  and  preside  in  the  duties  of  the  sanctuary.  Se- 
condly, The  eight  garments  of  the  priesthood  were  put 
upon  him ;  namely,  the  coat,  the  linen  breeches,  the 
girdle,  the  robe  of  the  ephod,  the  ephod  itself,  the 
breast- plate  of  judgment,  the  mitre,  and  the  golden  plate, 
on  which  was  written  "  Holiness  to  the  Lord :"  while 
the  ordinary  garments  of  the  ordinary  priests  were  put 
upon  his  sons.'  These  were  probably  intended,  not  only 
to  create  for  them  a  greater  degree  of  dignity  and  re- 
spect, but  also  to  teach  them  the  necessity  of  being 

"     1  Cliron.  xxiv.  2.  *•  Exod.  xxix.  4;  Levit.  viii.  6. 

"  See  Exod.  sxviii.  throughout ;  sxix.  5—9 ;  Levit.  viii.  7—9. 13. 


THE  HIGH  PRIE3T.  209 

clothed  with  the  perfect  righteousness  of  the  Messiah, 
and  of  adorning  the  doctrine  of  their  Lord  and  Saviour 
by  a  suitable  life  and  conversation.    In  the  third  place, 
they  wei'e  anointed  with  the  anointing  oil,''  in  order  to 
teach  them,  that  persons  conducting  the  public  service 
of  the  sanctuary  should  have  much  of  the  unction  of  the 
Holy  One  in  all  his  gifts,  and  in  all  his  graces.  Fourthly, 
A  bullock  was  ordered  to  the  door  of  the  tabernacle,'* 
where  Aaron  and  his  sons  laid  their  hands  upon  its  head, 
as  a  solemn  confession  of  thedr  sins ;  a  transference  of 
guilt  from  them  to  the  intended  victim,  as  a  type  of 
Christ ;  and  a  sense  of  their  unworthiness  to  undertake 
the  office  to  which  they  were  appointed.   After  which  it 
was  killed  by  Moses,  the  prophet  of  God ;  part  of  its 
blood  was  sprinkled  on  the  horns,  and  the  rest  poured 
out  at  the  foot  of  the  altar,  while  the  carcass  was  con- 
sumed as  a  burnt- offering.  Fifthly,  Two  rams  were  next 
taken ;"  Aaron  and  his  sons  laid  their  hands  upon  their 
heads,  and  they  were  both  killed  by  Moses  j  the  blood 
of  the  one  was  partly  sprinkled  upon  the  horns,  and 
partly  poured  out  at  the  foot  of  the  altar,  and  its  carcass 
consumed  as  a  b\frnt- offering ;  while,  with  the  blood  of 
the  other,  emphatically  called  the  ram  of  conseci^atioiiy 
Moses  anointed  the  tip  of  their  right  ears,  the  thumbs 
of  their  right  hands,  and  the  great  toes  of  their  right 
feet,  to  shew  them  their  entire  devotedness  to  God,  and 
gave  them  the  carcass,  with  its  proper  accompaniments,* 
to  wave  before  the  Lord,  as  a  wave-offering,  befoije  it 
was  consumed.    Lastly,  They  remained  in  the  Court  of 
the  tabernacle  for  seven  days,  on  each  of  which  they 
offered  a  bullock  for  a  sin-offering.*^ 


»  Exod.  xxix.  7;  Levlt.  vlil.  12.  30.        ^  Esod.  xxix.  10;  Levlt.  viii.  14— ir, 

<=  Exod,  xxix.  15.  19,  &.C.  Levlt.  viii.  18—29. 

^  ib.  xxix.  23, 24.  Eevit.  vi.  20—22.        ^  Levit.viii.  32,  33.  Exod.  xxix.  36. 

Vol.  L  D  d 


210  ANTIQUITIES  OF  THE  JEWS. 

In  this  solemn  and  public  manner  was  the  priesthood 
established  under  the  law  ;  but  we  do  not  find  the  whole 
of  these  solemnities  observed  afterwards.  Indeed,  it 
would  ^eem,  that  the  being  without  blemish,  and  of  the 
family  of  Aaron,  was  all  that  was  requisite,  after  five 
years'  previous  study,  for  ordinary  priests  :*  while  the 
instalment  to  the  office  of  high  priest  appears  to  have 
consisted  in  the  four  following  things  : — 1.  The  putting 
on  the  garments  of  the  high  priest  for  seven  days  suc- 
cessively, when  he  went  to  minister  in  the  Holy  Place.'* 
2.  A  bullock  for  a  sin-offering  was  offered  by  him  on 
each  of  these  days.*"  3.  His  being  anointed,  while  in  the 
robes  of  office,  by  some  authorized  person,  as  a  prophet, 
or  some  one  of  the  Sanhedrin.^  And,  4.  A  ram  of  con? 
secration  being  killed  for  him,  as  it  was  formerly  killed 
for  Aaron  and  his  sons.® 

We  know  that  Jonathan,  the  Asmonsean,  contented 
himself  with  putting  on  the  high  priest's  habit  at  the 
feast  of  tabernacles,  in  order  to  take  possession  of  this 
dignity.*^  And  Agrippa,  king  of  the  Jews,  having  offered 
the  high  priesthood  to  Jonathan,  the  son  of  Ananus,  a 
second  time,  he  declined,  saying,  it  was  enough  for  him 
to  have  once  received  the  ornaments  of  this  exalted  of- 
fice, which  he  would  willingly  resign  to  another  more 
worthy  of  it.^ 

A  difficulty  has  been  started  as  to  the  age  when  it  was 
lawful  for  the  high  priest  to  officiate ;  and  the  Talmudists 
have  fixed  it  at  twenty  ;  but  this  was  not  always  the  case, 
for  we  have  the  authority  of  Josephus,  that  Aristobulus, 
the  son  of  Hyrcanus,  and  brother  of  Mariamne,  offi- 
ciated at  the  feast  of  tabernacles  when  only  seventeen 
years  old.''  But  this  was  not  in  the  pure  age  of  the  priest 

•  Numb.  viii.  24;  iv.  3.  ^  Exod.  xxix.  30.  35.  "  lb.  xxix.  36. 

<*  lb.  xxix.  29.        '  lb.  xxix.  31.        *"  1  Mace.  x.  2 1 .  Josejph.  Antiq.  xiii.  2 
8  Antiq.  xix.  6.  fc  Antiq.  xv.  3. 


THE  HIGH  PRIEST.  2tl 

hood ;  when  it  was  probably  at  twenty-five  and  thirty, 
like  the  other  priests. 

We  shall  npw  inquire  into  the  nature  of  the  garments 
which  the  high  priest  wore,  and  also  of  the  oil  with 
which  he  was  anointed.  The gat^ments  were  the  following. 

j2  coat  of  fine  white  linen  embroidered^^  or,  as  the 
original  word  H^iriD?  signifies  "  a  straight  inner  gar- 
ment, or  tunic,"  ^trcjr,  vnoSirti^g,  which  sat  close  to  the 
body,  and  next  to  the  skin,  thereby  supplying  the  place 
of  a  shirt.  Josephus^  describes  it  to  be  "a  tunic  circum- 
scribing, or  closely  encompassing  the  body,  with  tight 
sleeves  for  the  arms,  and  reaching  down  to  the  heels.''' 
It  was  not  peculiar  to  the  high  priest,  for  all  the  other 
priests  had  one  similar  to  it  while  officiating. '^ 

It  is  not  known  what  became  of  that  which  belonged 
to  the  high  priest  when  it  was  old ;  but  the  coats  of  the 
ordinary  priests  were  all  unravelled  and  made  into  wicks 
for  the  golden  candlestick  in  the  Holy  Place. 

The  second  part  of  the  high  priest's  dress  was  the 
breeches,  or  trowsers,  made  of  white  fine  twined  linen, 
like  those  at  present  used  in  the  east  (n^  *DJDO  0  but 
Parkhurst,  in  his  Hebrew  Lexicon,  thinks  that  both  the 
meaning  of  the  root,  and  the  description  in  Exod,  xxviii. 
42 ;  xxxix.  28 — should  lead  us  to  look  upon  them  rather 
as  a  piece  of  linen  wrapped  close  round  the  middle,  and 
hanging  down  so  as  to  cover  the  thighs,  something  in  the 
form  of  the  Roman /emm«/m.  The  first,  however,  ap- 
pears the  most  natural ;  for  the  evident  intention  of  them 
was  to  preserve  decency  in  the  public  service.  These, 
likewise,  were  not  peculiar  to  the  high  priest,  but  made 
part  of  the  ordinary  dress  of  the  common  priests  while 
on  duty.*^    We  do  not  hear  what  became  of  this  part  of 


Exod.  xxviii.  4.  39 ;  xxxix.  27.  ''  Antiq.  iii,  7. 

Exod.  xxviii.  40.  ^  lb,  xxviii,  42. 


213  ANTIQUITIES  OF  THE  JEWS. 

the  high  priest's  dress  when  old ;  but  those  belonging  to 
the  ordinary  priests  were  carefully  unravelled  and  made 
into  wicks,  to  serve  as  lights  at  the  nightly  rejoicings 
during  the  feast  of  tabernacles,  which  we  shall  afterwards 
have  occasion  to  speak  of  more  fully. 

The  third  part  of  the  high  priest's  dress  was  the  gir- 
dle, (DJDJ<)  or  a  long  piece  of  fine  twined  linen,  blue, 
purple,  and  scarlet,  of  needlework,'*  which  went  round 
the  body  from  the  breast  to  the  loins,  partly  to  keep 
them  warm,  and  partly  to  strengthen  them  for  their 
hard  service. 

Josephus^  says,  that  it  was  four  fingers  broad,  and  so 
artificially  set  with  needlework  of  divers  colours,  that  it 
had  some  resemblance  to  the  skin  of  a  snake.  There 
were  wrought  in  it,  he  adds,  several  flowers  and  figures 
in  blue  and  purple  and  scarlet :  and  it  went  twice  round 
the  body,  with  ends  that  hung  down  to  the  feet ;  except 
when  the  high  priest  was  officiating ;  at  which  time  he 
threw  them  over  his  left  shoulder. 

This  likewise  was  not  peculiar  to  the  high  priest,  but 
constituted  a  part  of  the  officiating  dress  of  the  ordinary 
priests."  And,  when  those  of  the  ordinary  priests  became 
old,  they  were  used  as  wicks  for  the  lights  during  the 
feast  of  tabernacles. 

The  fourth  part  of  the  high  priest's  dress  was,  the  rohe 
of  the  ephod,  (T^^D)  oi"  the  garment  that  was  over  and 
above  the  white  linen  coat,  formerly  mentioned,  but  be- 
low the  ephod,  and  fastened  to  his  body  by  means  of  the 
ephod.  In  Exod.  xxviii.  31 — 33,  and  xxxix.  22 — 26,  its 
materials  were  ordered  to  be  of  linen,  of  a  sky-blue  co- 
lour, extending  from  the  neck  to  the  feet,  all  of  a-piece  ;** 
like  our  Saviour's  coat*"  at  the  top,  for  the  head  to  pass 

'  Exod.  xxxix.  29.  ^  Antiq.  iii.  7.  '  Eiod.  xxviii.  4.  40. 

^  Joseph.  Antiq.  iii.  7.  '  Jotn  xix.  23. 


THE  HIGJI  PRIEST.  213 

through,  strongly  hemmed  round  to  prevent  it  from 
rending,  and  with  openings  at  the  sides  in  place  of 
sleeves ;  while,  round  the  foot,  there  were  tassels  made 
of  blue,  purple,  and  scarlet,  in  the  form  of  pomegra- 
nates, interspersed  with  small  gold  bells,  in  order  to 
make  a  noise  when  he  went  into,  or  eame  out  from,  the 
Holy  Place. 

The  Scriptures  do  not  mention  the  exact  number  of 
bells  and  pomegranates ;  but  Maimonides  tells  us,  that 
they  were  thirty-six  of  each  kind  ;  and,  consequently, 
seventy- two  in  all;  intended,  it  would  seem,  for  a  double 
purpose ;  to  warn  the  people  of  his  approach,  and  to  re- 
quest permissipn,  as  it  were,  to  enter  the  Divine  pre- 
sence. Accordingly,  Moses  tells  us,  that  ^^  they  were  to 
be  upon  Aaron,  when  he  went  to  minister,  that  his  sound 
might  be  heard,  when  he  went  in  unto  the  Holy  Place, 
before  the  Lord,  and  when  he  came  out,  that  he  died 
not."*  This  part  of  dress  was  peculiar  to  the  high 
priest,  and  made  no  part  of  the  dress  of  the  ordinary 
priests. 

The  fifth  part  of  the  high  priest's  dress  was  the  ephod, 
(TidJi)  which  was  also  peculiar  to  him.  It  consisted  of 
a  beautiful  rich  cloth,  composed  of  blue,  purple,  scarlet, 
and  fine  twined  white  linen,  interwoven  with  threads  of 
solid  goldj^  intended  for  the  back  (as  the  breast-plate 
was  for  the  breast;)  reaching  from  shoulder  to  shoulder; 
and  extending,  as  Lightfoot,  after  Jarchi  and  Mai- 
monides, says,  from  between  the  shoulders  to  the  feet, 
thereby  forming  a  loose  upper  garment ;  or  only  to  the 
loins,  according  to  Josephus,''  but  fastened  to  the  body 
with  bindings  above  the  shoulders,  and  around  the  mid- 
dle. The  bindings  above  the  shoulders  had  the  name  of 
shoulder-pieces.''    They  appear  to  have  been  formed  of 

«  Exod.  xxviii.  35.  ^  Jb.  xxviii.  6 ;  xxxix.  2,  3. 

'  Antiq.  iii,  7.  <^  Exod.  xxviii.  7;  xxxix.  *. 


214  ANTIQUITIES  OF  THE  JEWS. 

the  same  kind  of  cloth  as  the  ephod ;  and  they  had  au 
ouch,  or  socket,  of  gold  on  the  top  of  each  shoulder/  in 
which,  as  in  a  seal,  were  set  two  onyx  stones,  with  the 
names  of  the  children  of  Israel  engraven  on  them.^ 
Should  it  be  said  that  an  onyx  stone  could  not  contain 
the  names  of  six  of  the  tribes,  I  would  observe,  that  the 
ancients  had  the  custom  of  contracting  letters,  in  an  arti- 
ficial way,  by  monograms,  or  figures,  in  which  might  be 
found  a  number  of  letters  in  a  small  space  :  one  of  which 
may  be  seen  in  Dr.  Clarke's  Travels,  vol.  iii.  part  ii. 
chap.  10.  From  these  ouches,  or  sockets,  wreathed 
chains  of  gold  proceeded  forwards  to  the  breast-plate, 
to  join  that  and  the  ephod  together.  And  the  letters  of 
the  names  were  so  divided,  as  to  make  exactly  twenty- 
five  on  each  shoulder,  for  vyhich  purpose  Joseph's  name 
was  extended  to  Jehoseph. 

Such  were  the  shoulder-pieces  which  fastened  the 
ephod  to  the  breast- pi  ate  above.  Let  us  next  attend  to 
the  curious  girdle  of  the  ephod,  which,  passing  under- 
neath the  arms,  fastened  the  ephod  to  the  breast-plate 
below.  This  was  of  the  same  materials  a§  the  ephod ; 
namely,  purple,  scarlet,  and  fine  twined  white  linen, 
interwoven  with  threads  of  gold.*"  In  this  manner  was 
the  ephod,  or  upper  garment,  fastened  to  the  body  of 
the  high  priest.  When  we  said  above,  that  the  ephod 
was  peculiar  to  him,  our  meaning  was,  that  none  wore 
an  ephod  richly  embroidered  like  his — indeed,  that 
none  of  the  common  priests  wore  them  at  the  beginning; 
but  that  afterwards,  plain  ephods  of  linen  were  worn  by 
the  rest  of  the  priesthood.''  Nay,  even  David  himself, 
when  he  brought  up  the  ark  from  the  house  of  Obed- 
cdom,  is  said  to  have  been  girded  with  a  linen  ephod. ^ 


'  Exod.  xxviii.  11.  13.  -''  lb.  xxviii,  11  ;  xxxix,  6,  7. 

'  Exod.  xxviii.  8;  xxxix.  5.        "^  1  Sam.  ii.  18.  '  2  Sam.  vi.  14. 


THE  HIGH  PRIEST.  215 

The  sixth  part  of  the  high-priest'S  dress  was,  the 
hreast-plate  (ttJ^in)'*  This  is  described  to  have  been  a 
piece  of  embroidered  cloth  of  gold,  purple,  scarlet,  and 
fine  white  twined  linen,  the  same  as  the  ephod.  It  was 
a  span  square,  when  doubled,  and  made  thus  strong, 
that  it  might  the  better  hold  the  precious  stones  that 
were  set  in  it.  It  had  a  gold  ring  at  each  corner,  from 
the  two  uppermost  of  which  went  two  golden  chains 
of  wreathed  work,  to  meet  the  chains  that  came  from 
the  shoulder-pieces  of  the  ephod,  and  fastened  the  one 
to  the  other ;  while,  from  the  two  undermost  rings  of 
the  breast-plate,  went  two  laces  of  blue,  to  fasten  it  to 
two  rings  in  the  curious  girdle  of  the  ephod.  "^  Thus  were 
the  ephod  and  breast-plate  joined  together,  and  forbid- 
den to  be  separated."  Dr.  Lightfoot  says,  that  whosoever 
parted  them  willingly  was  whipped. 

But  let  us  notice  particularly  the  precious  stones  that 
are  said  to  have  been  set  in  it;  and  to  have  had  the 
names  of  the  twelve  tribes  of  Israel  engraven  on  them. 
They  were  twelve  in  number,  arranged  in  four  rows, 
of  three  in  each  row,  in  the  following  manner  :• — 

T\it  first  row  had  a  sardius,  (Ol}«{)  or  ruby,  Whicli 
is  a  beautiful  gem,  of  a  red  colour,  with  an  admixture 
of  purple :  on  this  was  engraved  the  tribe  of  Reuben. 
2.  A  topaz,  (n"lD5)  or  the  chrysolite  of  the  moderns^ 
It  is  of  various  sizes  ajid  figures :  its  colour  is  a  pale 
green,  with  an  admixture  of  yellow ;  but  the  most  usual 
tinge  is  that  of  an  unripe  olive,  with  somewhat  of  a 
brassy  yellow.  On  this  was  engraved  the  tribe  of  Si- 
meon.  3.  A  carbuncle  {r\T>'^'^)  whose  colour  shines  like 
lightning,  or  a  coal  of  fire.**  On  this  was  engraved  the 
tribe  of  Levi.    These  stones  composed  the  first  row. 

»  Exod.  xxviii.  15—29;  xxxix.  8—21.     ^  lb.  xxxix.  20, 21.     "  lb.  xxvili.28. 
'I  Carbunculi  a  similitudiue  Ignium  appellati.— Pliny,  Nat.  Hist.  lib.  xxxviij^^ 
cap.  7. 


216  ANTIQUITIES  OF  THE  JEWS. 

The  second  row  had,  1.  *dn  emerald,  (*1fii)  or  the  an- 
cient smaragdus.  It  is  of  a  pure  and  beautiful  green, 
without  the  mixture  of  any  other  colour;  and  the  oriental 
emeralds  are  equal  to  the  sapphire  and  ruby  for  hard- 
ness, whilst  in  lustre  they  are  only  excelled  by  the  dia- 
ftiond.  On  this  was  engraved  the  tribe  of  Judah.  2.  A 
sapphire  (l^fiD-)  The  sapphire  of  the  ancients  was  a 
semi-opaque  stone,  of  a  deep  blue,  veined  with  white, 
and  spotted  with  small  gold-coloured  spangles,  in  the 
form  of  stars,  Pliny  says,  that  they  glittered  with  golden 
spots,  and  were  of  an  azure,  or  sky-blue,  colour ;  but 
rarely  intermixed  with  purple.*  They  are  now  ascer- 
tained to  be  the  same  as  our  lapis-lazuli,  or  the  lazolite 
of  the  modern  chemists.  On  this  was  engraved  the  tribe 
of  Issachar.  3.  Jl  diamond,  (O/H*)  which  is  by  far 
the  most  valuable  of  all  other  jewels.  It  is  perfectly 
white,  and  beautifully  sparkling.  On  it  Was  engraved 
the  tribe  of  Zebulun.    These  composed  the  second  row. 

The  third  row  in  the  breast-plate  had,  1.  A  ligure, 
(DC^S)  which  is  said  to  have  been  spotted  like  an  ounce, 
and  is  supposed  to  have  been  the  same  as  the  jacinth, 
or  hyacinth,  which  is  of  a  dull  red,  considerably  mixed 
with  yellow.  On  it  was  engraved  the  tribe  of  Dan.  2. 
Jin  agate,  which  is  a  precious  stone  of  the  lowest  class, 
but  often  clouded  in  a  beautiful  manner.  It  is  described 
as  varying  much  in  its  appearance ;  whence,  perhaps, 
it  may  have  acquired  its  name ;  for  the  original  word, 
*ID^?  literally  signifies  "  the  varier."  Dr.  Woodward 
describes  it  as  having  a  grey  horny  ground,  and  clouded^ 
lineated,  or  spotted  with  different  colours,  chiefly  dusky, 
black,  brown,  or  red,  and  sometimes  blue.  But  natural- 
ists have  discovered  them  with  other  grounds  besides 
grey.    On  this  was  engraved  the  tribe  of  Naphthali. 

"  Nat.  Hist.  lib.  ssxvii.  cap.  8. 


THE  HIGH  PRIEST.  217 

3.  ^n  amethyst  (nDSnj<.)  This  is  a  transparent  gem, 
of  a  purple  colour,  composed  of  a  strong  blue  and  deep 
red,  resembling  the  breast  of  a  dove.  But  it  is  some- 
times found  colourless,  and  may  at  any  time  be  made  so 
by  exposure  to  heat ;  when  it  might  pass  for  a  diamond, 
were  it  equally  hard.  On  it  was  engraved  the  tribe  of 
Gad.    These  composed  the  third  row. 

The  fourth  and  last  row  in  the  high  priest's  breast- 
plate had,  1.  e^  beryl,  (^^^^^^n?)  or  the  aqua  marina  of 
naturalists.  It  is  a  pellucid  gem  of  a  bluish  green  :  but 
Parkhurst^  thinks,  that  as  the  topaz  of  the  ancients  is 
the  chrysolite  of  the  moderns,  so  this  is  the  ancient 
chrysolite,  and  corresponds  with  the  modern  topaz :  the 
ancients  and  moderns  in  this  case  having  changed  names. 
His  description  of  the  beryl,  or  rather  of  the  ancient 
chrysolite  and  modern  topaz,  is  that  it  is  of  a  fine  yel- 
low colour ;  that  the  finest  are  of  a  perfect  gold  colour, 
but  that  there  are  some  deeper,  and  others  extremely 
pale,  so  as  to  appear  scarcely  tinged.  On  this  was  en- 
graved the  tribe  of  Asher.  2.  ^7i  onyx,  (DrTt2^,)  so 
called  from  its  resembling  the  colour  of  the  human  nail. 
It  is  a  semi-pellucid  gem,  of  which  there  are  several 
varieties ;  but  the  bluish  white  kind,  with  brown  and 
white  zones,  is  the  true  onyx  of  the  ancients. "^  On  this 
was  engraved  the  tribe  of  Joseph.  3.  Jl  jasper,  (HtJi^*-) 
This  is  of  a  bright  beautiful  green  colour,  sometimes 
clouded  with  white,  red,  or  yellow.  On  this  was  en- 
graved the  tribe  of  Benjamin. 

Such  were  the  names  and  colours  of  the  precious 
stones  on  the  breast- plate  of  the  high-priest;  and  on 
which  the  names  of  the  twelve  tribes  were  written. 
They  served  not  only  for  beauty,  but  perpetually  to 
remind  him  of  the  lively  interest  that  the  ministers  of 

«  In  his  Heb.  Lexicon  on  the  word.  ^  Hill's  Materia  Medica. 

Vol.  I.  E  e 


218  ANTIQUITIES  OF  THE  JEWS. 

religion  ought  ever  to  take  in  the  temporal  and  spiritual 
interests  of  their  people. 

But  there  is  a  circumstance  connected  with  the  breast- 
plate, which  ought  not  to  be  overlooked;  namely, 
the  iirim  and  thiimmim,  by  which  the  high  priest  ob- 
tained responses,  and  on  which  account  the  breast-plate 
itself  was  called  the  breast-plate  of  judgment.  Let  us 
then  inquire,  in  the  first  place,  what  these  urim  and 
thummim  were ;  and,  secondly,  how  responses  were  ob- 
tained by  means  of  them. 

With  regard  to  the  particular  nature  of  the  urim  and 
thummim,   they  must  either  have  been  the   precious 
stones  that  were  set  in  the  breast-plate,  or  something 
distinct  from  them.  Those  who  adopt  the  latter  opinion, 
ground  it  chiefly  on  Exod.xxviii.  30,  and  Levit.  viii.  8^ 
where  it  is  said  that  he  (Moses)  put  the  urim  and  thum- 
mim in  the  breast-plate ;  that  is,  as  they  think,  between 
the  two  folds  of  the  breast-plate,   as  into  a  purse,  or 
pocket,  but  they  can  give  no  farther  account  of  them. 
Now  it  appears  singular,  that,  while  Moses  describes 
minutely  every  other  part  of  the  high  priest's  dress,  he 
does  not  condescend  to  describe  these.   Surely,  had  they 
been  something  distinct  from  the  other  things  mentioned 
about  the  breast-plate,  he  would  have  told  us  what  they 
were  :  especially  as  they  were  known  to  be  of  such  im- 
portance to  the  tribes  of  Israel.    His  silence,  therefore, 
may  make  us  doubt,  whether  they  were  any  thing  dis- 
tinct from  the  precious  stones  on  which  were  engraved 
the  names  of  the  tribes.    Indeed,  the  two  following  rea- 
sons, assigned  by  Parkhurst,  on  the  word,  and  by  other 
commentators,  serve  to  prove  that  they  were  one  and 
the  same.    For,  1.  In  the  description  of  the  breast-plate 
given  in  Exod.  xxxix.  8 — 21,  the  urim  and  thummim 
are  not  mentioned,  but  the  rows  of  stones  are ;  while,  in 
the  description  in  Levit  viii.  8,  the  urim  and  thummim 


THE  HIGH  PRIEST.  219 

are  mentioned  by  name,  but  the  precious  stones  are 
not.  Does  not  this  shewj  that  they  were  both  considered 
as  the  same  thing?  2.  It  is  written  in  Exod.  xxviii.  29, 
that  "  Aaron  shall  bear  the  names  of  the  children  of 
Israel  (namely,  those  engraven  on  the  stones,)  in  the 
breast- plate  of  judgment  upon  his  heart,  when  he  goeth 
into  the  holy  place  for  a  memorial  before  the  Lord  con- 
tinually." And  yet  these  stones  are  considered  as  syno- 
nimous  with  the  urim  and  thummim  in  the  following,  or 
thirtieth  verse  of  the  same  chapter :  "  And  thou  shalt 
put  in  the  breast- plate  of  judgment  the  urim  and  thum- 
mim, and  they  shall  be  upon  Aaron's  heart  when  he 
goeth  before  the  Lord,  and  (or,  so)  Aaron  shall  bear  the 
judgment  of  the  children  of  Israel  upon  his  heart  before 
the  Lord  continually. '^  Whoever  compares  these  two 
verses  attentively,  must  perceive,  that  the  urim  and 
thummim  are  the  substance,  or  matter,  upon  which  the 
names  of  the  tribes  were  engraven. 

Having  thus  seen  what  the  urim  and  thummim  were, 
let  us  now  inquire,  in  the  second  place,  in  what  manner 
responses  were  obtained  by  means  of  them. 

It  appears  ridiculous  to  suppose,  as  some  have  done, 
that  these  were  obtained  by  a  certain  dimness  or  lustre, 
depression  or  elevation  of  the  several  letters  in  the 
names,  which  composed  the  answer:  for  this  in  most 
cases  would  have  been  impossible,  since  it  seldom  would 
happen  that  the  answer  could  be  found  in  the  regular 
order  of  the  letters.  Nor  does  it  appear,  as  others  have 
thought,  that  the  urim  and  thummim  was  an  inexplicable 
something,  which  Moses  was  directed  to  put  in  the 
breast- plate  of  Aaron,  and  which  immediately  commu- 
nicated with  his  mind;  perhaps,  like  the  addition  of 
another  sense.  The  most  probable  explication  is,  that 
the  responses  were  given  in  an  audible  voice,  like  that 
heard  by  Moses  in  Num.  vii.  89  j  and  came  from  Jeho- 


220  ANTIQUITIES  OF  THE  JEWS. 

vah  from  between  the  cherubim  that  stood  above  the 
mercy-seat :  whence  it  was  frequently  called  the  oracle. 
And,  when  the  Israelites  made  peace  with  the  GibeoniteS;, 
they  were  blamed^  for  not  having  inquired  at  the  mouth 
of  the  Lord ;  which  insinuates,  that  he  was  wont  to 
make  his  voice  heard  when  he  was  consulted.  After  all, 
however,  we  have  nothing  certain  on  the  subject  in 
Scripture,  and  therefore  should  speak  with  becoming 
diffidence. 

The  manner  of  obtaining  the  response  was  as  follows : 
— ^When  any  affair  of  national  concern  was  not  particu- 
larly provided  for  by  the  law,  it  was  the  privilege  of  the 
Israelites,  that  they  had  an  omniscient  Being  to  consult. 
The  high  priest  was  informed  of  the  emergency  :  he  ar- 
rayed himself  in  the  ephod  and  breast- plate  as  their  re- 
presentative ;  went  into  the  Holy  Place ;  stood  close  be- 
fore the  veil,  which  separated  it  from  the  Most  Holy, 
(but  did  not  open  it,  for  this  he  might  do  only  one  day 
in  the  year,  in  his  sacerdotal  character ;)  and  there  pro- 
posed the  matter  of  difficulty  to  the  great  and  sovereign 
Ruler  of  Israel,  who,  acting  as  king  and  the  fountain  of 
law,  gave  his  answer  from  the  throne  of  this  glory.  Thus, 
when  Joshua  died,  and  the  tribes  were  uncertain  how  to 
act,  they  consulted  Jehovah,  who  should  go  up  first 
against  the  Canaanites,  and  received  for  answer,  that 
Judah  should  go  up.^  When  the  Benjamites,  instead  of 
being  humbled,  defended  their  wicked  conduct  in  the 
case  of  tKe  Levite's  concubine,  aiul  the  tribes  asked 
whether  they  should  go  up  against  them,  the  Lord  in- 
formed them  that  they  should  go.''  And  when  David, 
the  anointed,  although  not  then  the  acting  king,  fled 
from  the  fury  of  Saul,  and  asked  counsel  of  the  Lord  con- 

»  Josh.  ix.  14.  *•  Judges  i.  1,  2.  '  lb.  xx.  18— 2S. 


THE  HIGH  PRIEST.  221 

cerning  his  journey,  Abimelechj  the  high  priest,  gave 
him  encouragement." 

Thus  do  we  see,  that  affairs  of  public  concern  were 
those  only  for  which  the  high  priest  inquired  :  and  that 
the  ordinary  way  of  inquiring  was,  by  standing  before 
the  curtain  in  the  tabernacle  that  separated  between  the 
Holy  and  Most  Holy  Place,  if  the  ark  were  there ;  but 
if  the  ark  were  in  another  place,  he  then  stood  before 
the  curtains,  with  which  it  was  constantly  covered.  We 
may  however  remark,  that  although  this  was  the  ordinary 
way,  it  was  not  the  only  one ;  for  in  1  Sam.  xxiii.  2.  10, 
we  find  Abiathar  twice  consulting  by  the  ephod  and 
breast-plate  only,  without  the  ark  or  the  tabernacle, 
when  he  fled  from  Nob  at  the  massacre  of  the  priests.'' 

The  preceding  account  of  the  nature  and  uses  of  the 
urim  and  thummim  will  lead  us  to  see  the  propriety  of 
the  names  given  them.  For  urim  and  thummim,  (tD^DH 
OmX?)  literally  signify  "lights  and  perfections;"  as, 
indeed,  they  are  explained  in  Eccles.  xlv.  8.  10;  1.  11 ; 
and  evidently  allude  to  the  perfect  light  which  the  peo- 
ple received  from  the  great  Fountain  of  light  and  perfec- 
tion in  any  case  of  public  difficulty.  It  will  also  shew,  that 
the  long-boasted  heathen  oracles  probably  arose  from  this 
source  :  where,  seeing  the  true  worshippers  obtain  their 
answers  from  the  God  of  truth,  they  thought  of  imitating 
them  in  their  heathen  temples. 

We  shall  only  remark,  farther,  that  audible  responses 
from  Jehovah,  if  this  was  really  the  way  of  obtaining 
them,  were  solely  confined  to  the  times  of  the  first  tem- 
ple. For,  that  which  the  Rabbins  mention  under  the 
name  of  Bath-kol,  or  Beth-kel  (SpTI^,)  the  daughter 
of  a  voice  (as  meaning  that  it  came,  in  the  time  of  the 
second  temple,  to  supply  the  place  of  the  urim  and 


1  Sam.  xxii.  10.  ^  See  Prideaux,  A.A.C.  534. 


222  ANTIQUITIES  OF  THE  JEWS. 

thummim,  and  which  is  described  by  them  as  consisting 
in  strange  and  extraordinary  voices,  on  extraordinary 
occasions,  somewhat  resembling  that  of  God  to  young 
Samuel.)  is  entirely  a  fiction  of  their  own,  and  one  of 
those  means  which  they  were  assiduous  to  invent,  in  or- 
der to  create  a  higher  reverence  for  their  traditions. 

Indeed,  the  generality  of  their  traditions  and  customs, 
as  Calmet  on  the  word  well  remarks,  are  founded  on  this 
Bath-kol;  for  they  pretend  that  God  revealed  them  to 
their  elders,  not  by  prophets,  but  by  secret  inspiration, 
or  by  tradition.  There  was  another  kind  of  Bath-kol, 
however,  of  a  less  extraordinary  nature ;  which,  as 
Prideaux*  tells  us,  was  a  fantastical  way  of  divination,  in- 
vented by  the  Jews,  like  the  Sortes  Homericae,  or  Vir- 
giliange  among  the  heathens.  For,  as  with  them,  the 
words  first  found  in  the  writings  of  these  poets  were  the 
oracle  whereby  they  prognosticated  the  future  events, 
of  which  they  wished  to  be  informed ;  so,  with  the  Jews, 
when  they  appealed  to  the  Bath-kol,  the  next  words 
which  they  heard  from  any  one's  mouth,  were  taken  as 
the  desired  oracle. 

We  have  been  thus  long  on  this  sixth  part  of  the  high 
priest's  dress,  on  account  of  its  importance ;  and  shall 
now  proceed  to  the  seventh,  which  was  the  fnitre 
(n3iS*D-)  Josephus;  in  his  Antiq.  iii.  7,  describes  it 
thus :  first  giving  us  the  shape  of  the  common  priest's 
mitre,  and  then  adding  what  was  peculiar  to  the  high 
priest's ;  ^^  Upon  his  head  he  (viz.  the  common  priest) 
wears  a  cap,  not  brought  to  a  "conic  form,  nor  including 
the  entire  head ;  but  still  including  more  than  the  half 
of  it.  It  is  named  a  mitre,  but  its  make  is  such,  that  it  re- 
sembles a  crown.  It  is  made  of  tltick  swathes,  but  the 
contexture  is  of  linen,  and  it  is  folded  round  many  times, 

*  Connect,  part  ii.  book  v. 


THE  HIGH  PRIEST.  223 

and  sewed  together:  besides  which,  a  piece  of  fine 
linen  covers  the  whole  cap  from  the  upper  part,  and 
reaches  down  to  the  forehead,  and  hides  the  seams  of 
the  swathes,  which  would  otherwise  appear  unseemly. 
This  adheres  closely  to  the  head,  that  it  may  not  fall  off 
during  the  sacred  service.  Such,"  he  adds,  "  was  the 
habit  of  the  common  priests."  And  about  a  page  after- 
wards he  says,  that  "  The  high  priest's  tiara,  or  mitre, 
was  like  that  of  the  other  priests,  only  that  it  had  ano- 
ther of  purple,  or  violet  colour,  above ;  and  a  crown  of 
gold,  of  three  rows,  about  that,  finishing  at  top  with  a 
small  golden  cup,  above  the  size  of  the  joint  of  the  little 
finger."  Thus  it  was  somewhat  of  the  form  of  a  diadem  : 
and  as  Job  is  supposed  to  have  lived  before  the  days  of 
Moses,  and  the  word  that  is  used  for  the  high  priest's 
mitre  is  to  be  found  in  Job  xxix.  14.  where  it  is  trans- 
lated a  diadem,  so  this  may  have  been  a  token  of  dis- 
tinction in  those  early  days.  Indeed,  the  whole  descrip- 
tion gives  us  the  idea  of  those  turbans  that  form  the  usual 
head-dress  of  the  Turks,  Persians,  Arabs,  and  other 
eastern  nations  at  the  present  day;  only  far  more 
elegant. 

The  last  part  of  the  high  priest's  dress  was  the  golden 
plate,''  on  which  was  engraven  these  remarkable  words  : 
^^  Holiness  to  the  LordP  It  was  fastened  to  the  front  of 
the  mitre  with  a  lace  of  blue  ;  and  the  declared  intention 
of  it  was,  that  Aaron  might  bear  the  iniquity  of  the  holy 
things,  which  the  children  of  Israel  should  hallow  in  all 
their  holy  gifts,  that  they  might  be  accepted  before  the 
Lord. 

The  above  eight  articles  constituted  what  was,  pro- 
perly speaking,  the  ordinary  official  dress  of  the  high 
priest:  but  he  had  also  an  extraordinary  one  for  entering 

*  Exod.  xxviii.  36,  37,  '2iQ, 


224  ANTIQUITIES  OP  THE  JEWS. 

into  the  Holy  of  Holies  on  the  great  day  of  atonement. 
This  consisted  in  the  four  following  things  :  a  linen  coat, 
linen  breeches,  a  linen  girdle,  and  a  linen  mitre. ^  These 
the  Jews  called  p7  nj!3?  his  white  garments ;  and  the 
others  they  called  ^n*  Hill?  his  garments  of  gold.  They 
were  originally  laid  up  in  a  chamber  belonging  to  the 
Temple ;  but,  afterwards,  when  the  Roman  power  pre- 
vailed, they  were  deposited  in  the  tower  of  Antonia,  to 
be  brought  forth  as  occasions  required.'' 

It  will  be  noticed,  that  in  the  above  description  of  the 
dress  of  the  high  priest,  there  are  neither  shoes  nor 
sandals.  The  reason  of  which  was,  that  walking  bare- 
footed was  considered  as  more  becoming  in  a  sinful  crea- 
ture, when  approaching  the  presence,  and  engaged  in 
the  service,  of  a  holy  God." 

Such  was  the  official  dress  of  the  Jewish  high  priest, 
under  the  tabernacle  and  first  Temple ;  but,  under 
the  second,  it  differed  in  two  respects.  The  first 
was,  that  although  he  had  the  urira  and  thummim,  or 
the  precious  stones  in  the  breast-plate,  with  the  names 
of  the  tribes  engraven  on  them,  yet  he  never  consulted 
by  them.  And  the  second  was,  that  as  the  traditions 
were  then  come  more  into  repute,  so  he  placed  his  phy- 
lacteries between  the  golden  plate  and  the  mitre  to  give 
them  the  greater  sanctity.  These  phylacteries  are  men- 
tioned by  our  Saviour  in  Matt,  xxiii.  5,  and  consisted 
of  four  sections,  of  the  law,  written  on  two  parchments, 
which  they  wore  about  them  continually ;  the  one  be- 
tween the  eye-brows,  and  the'  other  on  the  left  arm,  as 
memoranda  of  the  law,  and  as  evidences  of  their  devo- 

*  Levit.  xvi.  4. 

•>  Godwin's  Moses  and  Aaron,  lib.  i.  chap.  5.  Owen  on  the  Hebrews,  vol.  L 
Exercit.  23. 

=  See  an  account  of  the  priests  and  their  vestments  in  Bernsrdus  Lamy, 
Lib.  iii.  cap.  8,  sect.  1 — 6, 


THE  HIGH  PRIEST.  225 

tion.  The  portions  of  the  law  that  were  written  upon 
them  were  as  follow  -.—First,  Exod.  xiii.  3—10.  Se- 
condly, Exod.  xiii.  11—16.  Thirdly,  Deut.  vi.  4—9. 
And,  Fourthly,  Deut.  xi.  13—21.  The  reason  assigned 
for  the  choice  of  these  passages  was,  that  in  each  of 
them  there  is  mention,  either  of  their  being  frontlets  be- 
tween their  eyes,  or  a  memorial  between  their  eyes,  or 
that  they  should  bind  them  upon  their  hands. 

Leo  of  Modena  informs  us  particularly  of  these  phy- 
lacteries, in  his  Ceremonies  of  the  Jews,  part  i.  chap, 
ii.  note  4.  Those  which  were  intended  for  the  arm  were 
written  on  two  rolls  of  parchment,  in  square  letters; 
two  of  these  portions  on  each  roll,  with  an  ink  made  on 
purpose,  and  with  much  care.    They  were  rolled  up, 
and  inclosed  in  a  sort  of  case  of  black  leather.     Then 
they  were  put  upon  a  square  piece  of  the  same  leather, 
but  somewhat  stiifer,  from  which  hung  a  thong  of  about 
a  finger's  breadth,  and  a  cubit  and  a-half  long.     These 
rolls  were  placed  at  the  bending  of  the  left  arm,  and 
after  the  thong  had  made  a  little  knot  in  the  form  of  the 
letter /of/,  it  was  wound  about  the  arm  in  a  spiral  line, 
which  ended  at  the  top  of  the  middle  finger.    This  was 
called  teffila-shel-id,  or  the  teffila  for  the  hand.    Those 
for  the  forehead  were  composed  of  four  pieces  of  parch- 
ment, upon  each  of  which  was  written  one  of  the  sen- 
tences beforementioned.    These  four  pieces  were  joined 
together  in  a  square,  and  they  wrote  upon  them  the  let- 
ter schin  (t^.)    Then  they  put  over  them  a  little  square 
piece  of  leather,  whence  proceeded  two  thongs  like  the 
former.     This  was  put  on  the  middle  of  the  forehead, 
and  the  thongs  going  round  the  head,  made  a  knot  be- 
hind like  the  letter  daleth,  and  then  came  round  again 
to  the  breast.  They  called  this  teffila- s he l-rosh,  or  the 
teffila  for  the  head.     The  modern  Jews,  as  Leo  informs 
us,  content  themselves  with  putting  on  these  phylac- 
VoL,  L  F  f 


226  ANTIQUITIES  OF  THE  JEWS." 

teries  only  at  morning  prayers.  Some  of  the  most  devout 
among  them,  however,  put  them  on  at  the  time  of  noon 
prayers  also,  but  they  are  under  no  obligation  so  to  do.* 

Such  were  the  phylacteries  which  the  high  priest  and 
the  other  scholars  of  the  wise  constantly  wore,  but  it  is 
uncertain  whether  the  practice  was  universal  at  the  time 
we  are  now  speaking  of.  One  thing,  however,  is  certain, 
viz.  that  although  they  did  not  all  wear  phylacteries, 
they  were  all  bound  by  their  traditions  to  repeat  the 
phylactery  sentences  every  morning,  between  the  dawn 
and  sunrising,  as  they  found  it  most  convenient ;  and 
every  evening,  between  the  time  that  the  priests  went 
in  to  eat  their  offerings,  and  the  end  of  the  first  watch. 
Such  a  repetition  was  called  the  keriath-shemon 
(i^DJi'TlKnp)  or  the  repeating  the  shemo,  because  the 
third  of  the  above  sections  begins  in  the  Hebrew  with 
that  word ;  and  was  always  the  first  repeated,  although 
it  neither  stood  first  in  their  law,  nor  on  their  parch- 
ments :  the  reason  for  this  preference  being,  that  it  con- 
tained the  very  foundation  of  all  duties ;  namely,  '^  love 
to  Jehovah.'^ 

Having  examined  the  dress  of  the  chief  of  the  priest- 
hood, we  shall  next  attend  to  the  nature  of  that  oil  with 
which  he,  his  brethren,  and  all  the  things  about  the 
tabernacle,  were  anointed.  It  is  mentioned  in  Exodus 
XXX.  23,  24,  and  Levit.  viii,  10,  11,  12;  and  the  ingre- 
dients are  as  follow : — 

500  shekels,  or  250  ounces,  of  pure  myrrh. 
250  shekels,  or  123  ouncesj  of  sweet  cinnamon. 
250  shekels,  or  125  ounces,  of  sweet  calamus. 
500  shekels,  or  250  ounces,  of  Cassia ;  and 
A  hin,  or  72  egg-shells  full,  of  oil,  which,  at  half  a 
gill  to  the  egg-shell,  make  4|  English  quarts. 

,      *  See  also  Oweu  on  the  Hebrews,  vol,  i.  E.\ercit.  12, 


THE  HIGH  PRIEST.  227 

Hasselquist  is  of  opinion,  that  the  oil  here  mentioned 
means  the  oil  of  behen,  extracted  from  the  nut  of  the 
behen-tree,  which  grows  in  Mount  Sinai  and  Upper 
Egypt.  It  is  without  smell,  and  much  used  by  the  inha- 
bitants of  the  east,  who  lay  flowei's  of  jessamine,  narcis- 
sus, &c.  in  it,  and  thus  make  an  odoriferous  ointment, 
which  those  who  love  perfumes  apply  to  the  head,  nose, 
and  beard.* 

The  manner  of  making  the  anointing  oil  under  the 
law  is  thus  given  by  Lightfoot,  from  Maimonides.^ 
Every  ingredient  was  bruised  apart:  the  whole  was 
then  mixed  together ;  boiled  in  clean  water  till  all  their 
substance  was  obtained  in  the  form  of  a  decoction ;  this 
decoction  was  carefully  strained :  the  oil  was  then 
added,  and  the  operation  was  finished  by  the  whole 
being  boiled  till  it  came  to  the  consistency  required. 

This  was  the  anointing  oil  with  which  Aaron  and  all 
the  high  priests  under  the  tabernacle  and  first  Temple 
were  anointed.  It  was  first  poured  upon  their  heads, 
then  between  the  eyebrows,  the  person  that  poured  it 
directing  it  this  way  and  that,  in  the  form  of  a  cross, 
till  it  reached  the  beard  and  dropped  off  from  the  skirts 
of  the  garments."  But  when  kings  were  anointed,  the 
Jews  say,  that  they  were  anointed  in  the  form  of  a 
crown.*^ 

Under  the  second  Temple  there  was  no  anointing, 
the  Temple  itself  being  consecrated  by  a  visible  ap- 
pearance of  the  Divine  glory,*  and  all  the  officers  and 
utensils  being  looked  upon  as  sanctified  by  their  attend- 
ance and  use.  Hence  the  high  priest's  instalment  under 
that  Temple  was  by  putting  on  the  sacerdotal  vestments 
for  seven  days  successively,  after  which  he  is  said  to  be 


'  Page  257.  >>  Prospect  of  the  Temple,  chap,  xxxvii.  sect.  6. 

*  Ps,  cxxxiii.  2-        ■*  Prideaux  Connect,  A. A.C.  534.        "  2Chron,Vol3^ 


228  ANTIQUITIES  OF  THE  JEWS. 

^^  consecrated  by  the  garments"  (CDHJID  ilD*l*l)2  0  and, 
being  thus  arrayed  and  anointed,  he  was  prepared  for 
the  work  of  his  office,  which  was  three- fold. 

1.  To  offer  sacrifices  for  the  people,  some  of  which 
he  performed  alone,  as  on  the  great  day  of  atonement 
in  the  Most  Holy  Place ;  some  with  the  assistance  of 
the  priests,  as  the  offering  of  incense  and  trimming  the 
lamps  at  certain  times  in  the  Holy  Place;  and  some 
with  the  assistance  both  of  the  priests  and  Levites,  as 
all  the  services  of  the  brazen  altar,  where  the  Levites 
assisted  in  killing,  flaying,  and  removing  the  bodies  of 
the  beasts  that  were  sacrificed.  But  the  particular  sea- 
sons for  these  services,  diurnal,  sabbatical,  monthly,  and 
annual,  are  of  too  great  variety  and  extent  to  be  dis- 
cussed in  this  place. 

2.  The  second  part  of  the  high  priest's  ofiice  was  his 
blessing  the  people ;  which  was  either  at  stated  seasons, 
according  to  the  form  prescribed  in  Numb.  vi.  23 — 27, 
or  occasional,  as  when  Eli  blessed  Hannah.* 

3.  And  the  third  part  of  his  office  was  to  judge  the 
people,  either  in  things  concerning  the  house  and  wor- 
ship of  God,^  or  in  hard  and  difficult  cases  of  a  civil 
nature,  when  he  was  joined  with  the  civil  judge  or  ru- 
ler.*" Dr.  Owen,  in  his  Exposition  of  the  Epistle  to  the 
Hebrews, "*  makes  him  also  to  have  been,  ex  officiOf  a 
member  of  the  Sanhedrin,  which  he  considers  counte- 
nanced by  Deut.  xvii.  8 — 13,  although  he  owns  that 
this  is  denied  by  some  of  the  Jews. 

He  held  his  high  priest's  office  always  for  life,  until 
near  the  end  of  the  Jewish  polity,  when  money  and 
power  unfortunately  rendered  it  an  object  either  of 
emolument  or  ambition.    It  is  easy  to  see,  that  in  every 

»  1  Sam.  i.  17.  ''  Zech.  iii.  6,  7. 

«  Deut.  xvii.  12.  ^  Vol.  i.  Exercit.  23. 


THE  HIGH  PRIEST.  229 

period  of  the  Jewish  state,  policy  and  piety  would  both 
unite  in  rendering  the  anointed  of  the  Lord  respectable. 
Accordingly,  besides  the  splendour  of  his  dress,  and  the 
dignity  of  his  office,  there  were  certain  things  of  a  civil 
nature  in  which  he  differed  from  other  men :  it  was 
necessary  that  he  should  be  free  from  bodily  defect  ;* 
h.e  could  neither  marry  a  widow,  nor  a  woman  who  had 
been  divorced,  nor  a  profane  woman,  but  only  a  virgin;^ 
he  might  not  rend  his  clothes  for  the  dead,  nor  follow 
the  corpse  of  any  relative  to  the  grave  j"  he  might  not 
be  veiled  if  others  were,  or  unveiled  if  they  happened 
to  be  so  ;  and  while  others  sat  on  the  ground  he  must  sit 
on  a  seat,  &:c.  In  short,  the  Jewish  policy  seems  to  have 
been,  never  to  allow  this  principal  functionary  to  forget 
that  he  was  the  priest  of  God,  and  solemnly  separated 
from  the  rest  of  men.  Yet,  high  as  his  character,  in  a 
sacred  point  of  view,  was,  he  was  not  raised  above  the 
law ;  for  there  were  circumstances  which  shewed,  that, 
in  civil  matters,  the  crown  was  always  superior  to  the 
mitre.  Thus,  he  might  be  a  witness  in  a  civil  cause,  and 
if  necessary,  evidence  might  be  given  against  him ;  he 
might  act  as  a  judge  occasionally,  and,  when  guilty, 
could  himself  be  judged.  If  he  so  far  forgot  the  sanctity 
of  his  character,  as  to  do  any  thing  that  required  even 
whipping,  he  was  suspended  from  his  office,  punished 
by  the  Sanhedrin,  and  then  reinstated.  His  shoe  might 
be  pulled  off  for  not  raising  seed  unto  his  brother,*^  al- 
though by  the  law  he  was  not  permitted  to  marry  a 
widow.^  These,  and  several  other  things  that  could  be 
mentioned,  serve  to  shew,  that  the  sanctity  of  his  cha- 
racter did  not  remove  him  beyond  civil  control.  It  was 
a  doctrine  contrary  to  this  in  the  popes  of  Rome,  that 

»  Lev.  xxi.  17—21.  ^  lb.  xxi.  7—15.  *  lb.  x.  6. 

«•  Deut.  XXV.  5.  «  Levit.  xxi.- 13, 14. 


230  ANTIQUITIES  OF  THE  JEWS. 

created  at  one  time  such  immense  disturbances  in  the 
kingdoms  of  Europe.  There  is  one  particular  still  con- 
cerning the  priesthood,  which  ought  not  to  be  over- 
looked, and  that  is,  the  succession  of  the  high  priests, 
from  their  first  appointment  in  the  wilderness  till  the 
destruction  of  Jerusalem  by  the  Romans,  a  period  which 
divides  itself  into  three  parts,  namely,  the  Tabernacle, 
the  Temple  of  Solomon,  and  the  Temple  after  the  Cap- 
tivity. 

Let  us  begin  with  those  who  held  that  office  during 
the  time  of  the  Tabernacle.  They  were  thirteen,  viz. 
Aaron  ;*  Eleazar  his  son ;''  Phinehas,  the  son  of  Elea- 
zar,*"  who  is  tenaciously  ♦held  by  the  Jews  to  be  Elias ; 
Abishua,  the  son  of  Phinehas ;  Bukki,  the  son  of  Abi- 
shua;  Uzzi,  the  son  of  Bifkki;  Zerahiah,  the  son  of 
Uzzi;  and  Meraioth,  the  son  of  Zerahiah  ;"*  after  whom, 
the  office  of  high  priest  changed  for  a  season,  from  the 
line  of  Eleazar  to  that  of  Ithamar ;  for  Eli,  the  next 
high  priest,  was  of  the  family  of  Ithamar.  This  is  not 
mentioned,  indeed,  in  so  many  words  in  Scripture ;  but 
Ahimelech  is  said  to  be  of  Ithamar's  line,"  and  Ahime- 
lech  is  understood  to  be  a  descendant  of  Eli,  whose 
priesthood  is  mentioned  in  1  Sam.  i.  9.  After  Eli, 
therefore,  came  Phinehas,  his  son;^  then  Ahitub,  the 
eldest  son  of  Ichabod,  and  grandson  of  Phinehas  ;^  then 
Ahiah,  or  Ahimelech,  the  son  of  Ahitub  ',^  and,  lastly, 
Abiathar,  the  son  of  Ahimelech.' 

These  were  the  thirteen  high  priests  who  are  men- 
tioned as  filling  the  office  between  its  first  institution  in 
the  wilderness  and  the  building  of  Solomon's  Temple. 
Yet  I  doubt,  after  all,  whether  there  were  more  than 
twelve ;  for  Phinehas  appears  to  have  been  the  chief  of 


»  Lev.  viii.  7. 

b  Num.  XX.  28. 

«:  lb.  XXV,  13. 

d  iChroB.  vi.  4 — 6. 

'  lb.  xxiv.  3. 

f  1  Sam.  xiv.  3. 

8  lb.  xiv.  3. 

t>  lb.  xiv.  3.  xxii.  11. 

'  lb.  xxii.  20. 

THE  HIGH  PRIEST.  231 

the  priests  rather  than  the  chief  priest  himself,  since  he 
died  before  Eli,  and  it  is  often  asserted  by  the  Jews, 
that  the  office  of  high  priest  in  the  first  ages  of  the  Jew- 
ish church,  was  always  held  during  the  life  of  the  pos- 
sessor. We  are  not  informed  particularly  of  the  length 
of  any  of  their  priesthoods,  except  that  of  Eli,  which  is 
said  to  have  been  forty  years  :*  but  it  is  not  difficult  to 
strike  an  average,  for  the  office  of  high  priest  was  in- 
stituted during  the  first  year  that  the  Israelites  were  in 
the  wilderness ;  and  we  are  told,  that  between  that  and 
the  building  of  the  Temple  was  four  hundred  and  eighty 
years ;''  consequently,  if  we  divide  four  hundred  and 
eighty  by  twelve,  the  number  of  high  priests,  we  have 
forty  as  the  common  average.  It  is  therefore  rather  a 
singular  coincidence,  that  the  average  of  all  the  high 
priesthoods,  between  the  erection  of  the  Tabernacle  and 
the  building  of  the  first  Temple,  should  have  been  ex- 
actly the  length  of  that  assigned  to  Eli. 

But  let  us  now  attend  to  the  succession  of  high  priests 
from  the  building  of  Solomon's  Temple  till  the  begin- 
ning of  the  seventy  years'  captivity.  As  soon  as  Solo- 
mon was  settled  on  the  throne  he  removed  Abiathar 
from  the  office,  as  having  been  guilty  of  treason  in  the 
conspiracy  of  Adonijah,"  and  placed  Zadok  in  his  room^^ 
thereby  removing  the  priesthood  from  the  line  of  Itha- 
mar  back  to  that  of  Eleazar.  This  Zadok  was  the 
great  grandson  of  that  Mesaiah,  who  preceded  Eli  in 
the  office  of  high  priest,'^  and  after  his  death  the  sacer- 
dotal dignity  descended  to  his  son  Ahimaaz;^  then  to 
Azariah,  the  son  of  Ahimaaz;^  then  to  Johanan,  the  son 
of  Azariah  ;^  and  then  to  Azariah,  the  son  of  Johanan.'' 
He  is  the  person  who  is  said,  in  1  Chron.  vi.  10,  to 

"  1  Sum.  iv,  18.  «>  1  Kings  vi.  1.  "  lb.  i.S.T:  ii.  26,  27. 

d  1  Chron.  vi.  7,9.       «  2  Sam.  xv.  36 ;  1  Chron.  vi.  8. 

f  1  ChroQ.  yi.  9.  e  Ibid,  *  1  Cliron.  vi.  10. 


232  ANTIQUITIES  OF  THE  JEWS. 

have  executed  the  priest's  office  in  the  Temple  that  So- 
lomon huilt  at  Jerusalem  ;  and  the  difficulty  lies  in  what 
these  words  can  mean ;  for  it  is  not  likely  that  four  high 
priests  would  have  died  in  the  short  space  of  eleven 
years  and  a-half,  or  twelve  years,  namely,  between  the 
accession  of  Solomon  to  the  throne,  and  the  dedication 
of  the  Temple. 

The  Jewish  solution  of  it  is,  that  he  was  the  Azariah 
who  withstood  King  Uzziah  so  nobly,  when,  in  defiance 
of  the  law,  he  had  gone  into  the  Temple  to  burn  in- 
cense:* but  such  an  explanation  is,  although  plausible 
at  first  sight,  scarcely  admissible ;  for  if  we  deduct,  ac- 
cording to  Lightfoot,  two  thousand  nine  hundred  and 
ninety,  (or  the  year  of  the  world  in  which  Solomon 
ascended  the  throne,  and  chose  Zadok  to  be  high  priest) 
from  three  thousand  two  hundred  and  fifty- two,  or  the 
year  that  Lightfoot  fixes  upon  as  that  in  which  Uzziah 
committed  so  impious  an  act,  we  have  two  hundred  and 
sixty-two  years  as  the  interval.  Let  us  divide  these 
then  by  five,  the  number  of  high  priests,  including  Aza- 
riah, and  we  have  fifty- two  years  and  a-half  as  the  ave- 
rage of  these  priesthoods,  which  is  surely  by  far  too 
much.  What  then  are  we  to  Tinderstand  by  the  words 
in  question?  I  answer,  that  we  may,  perhaps,  ascertain 
their  meaning  by  the  following  process  : — Lightfoot,  in 
his  Chronicle,  states  the  beginning  of  the  Captivity  to 
have  happened  in  the  year  of  the  world  3401 ;  deduct 
two  thousand  nine  hundred  and  ninety,  or  the  year  of 
Solomon's  coming  to  the  throne,  and  you  have  four 
hundred  and  eleven  years  as  the  interval.  But  there 
were  thirteen  high  priests  between  his  accession  and 
the  Captivity  :  divide  then  four  hundred  and  eleven  by 
thirteen,  and  you  have  thirty-one  years  and  a-half  as 


»  2  Chron.  xxvi.  17,.18. 


i 


THE  HIGH  PRIEST.  233 

the  common  average.    Let  us  now  take  the  years  of  the 
five  high  priests,  at  one  hundred  and  fifty-seven  years 
and  a-half,  and  count  forward  from  two  thousand  nine 
hundred  and  ninety,  or  the  year  of  Solomon's  accession: 
they  bring  us  down  to  the  year  of  the  world  3147,  or  to 
the  very  time  when,  according  to  Dr.  Lightfoot,  the 
idolatrous  Jews  killed  Zecharias  the  priest  between  the 
porch  of  the  Temple  and  the  altar.*   Now,  as  this  hap- 
pened after  the  death  of  Jehoiada,  the  priest  who  had 
rescued  Judah  from  the  tyranny  of  Athaliah,  set  Joash 
on  the  throne,  and  restored  the  worship  of  Jehovah, 
may  not  he  and  Azariah  have  been  the  same  person, 
and  may  not  this  have  been  the  time  to  which  the  wri- 
ter refers?    For  as  eliptical  expressions  are  often  found 
in  ancient  writings,  perhaps  the  whole  verse  may  be 
filled  up  thus  : — '^^  He  it  was  that  executed  the  priest's 
office  in  the  Temple  that  Solomon  built  at  Jerusalem, 
when  Athaliah,  the  queen,  had  corrupted  Israel ;  that 
crowned  Joash  king ;  that  was  the  honoured  instrument 
in  bringing  back  the  nation  to  God,  and  that  died  a 
little  before  his  son  Zechariah  was  slain  between  the 
porch  and  the  altar."    After  all,  it  must  be  confessed, 
that  considerable  difficulty  attends  the  subject. 

We  will  now  proceed  with  the  succession  to  the  high 
priesthood : — ^ After  Azariah  came  his  son  Amariah;  then 
Ahitub,  the  son  of  Amariah;  then  Zadok,  the  son  of  Ahi- 
tub;  then  Shallum,  the  son  of  Zadok;  then  Hilkiah,  the 
son  of  Shallum ;  then  Azariah,  the  son  of  Hilkiah ;  then 
Seraiah,  the  son  of  Azariah ;  and  then  Jehozadak,  the 
son  of  Seraiah,  who  was  carried  by  Nebuchadnezzar, 
along  with  the  rest  of  the  nation,  into  captivity.  ••  These 
were  the  thirteen  high  priests  during  the  first  Temple, 
and  the  average  of  their  continuance  in  office,  as  we 

»  2  Chron.  xxiv.  21.  i>  1  Chron.  vi.  11—15, 

Vol.  I.  G  g 


234  ANTIQUITIES  OF  THE  JEWS. 

have  already  seen,  was  thirty- one  years  and  a-half.  Jo" 
sephiis*  makes  the  number  of  high  priests  to  be  eighteen 
in  place  of  thirteen,  and  the  number  of  years  to  be  four 
hundred  and  sixty-six  years  and  a-half  between  the 
building  of  the  Temple  and  the  Captivity,  instead  of 
four  hundred  and  eleven  which  Lightfoot  makes  of  it. 
In  which  case,  the  average  of  years  for  each  high  priest 
would  be  twenty-six  years  instead  of  thirty- one  years 
and  a-half.  Their  names  will  be  found  in  his  Antiquities, 
book  X.  chap.  8. 

Let  us  next  examine  the  succession  of  high  priests 
from  the  Captivity  till  the  destruction  of  Jerusalem  by 
the  Romans :  which  we  may  premise,  as  Lightfoot  has 
done,  with  an  observation  made  by  the  Jews  themselves, 
viz.  that  during  the  first  Temple,  a  steady  regard  was 
had  to  primogeniture,  the  eldest  son  always  succeeding 
his  father ;  but  that  during  the  second,  they  obtained 
it  often  for  money,  and  more  than  once  waded  to  the 
mitre  through  the  blood  of  their  predecessors.  In  this 
period  Josephus  has  no  fewer  than  fifty-six  high  priests. 
The  first  was  Joshua  or  Jeshua,  the  son  of  Jozadak  who 
was  carried  away  to  Babylon  and  died  there.*"  Joshua 
returned  with  Zerubbabel  after  the  seventy  years  had 
expired,  and  was  priest  during  all  the  reigns  of  Cyrus, 
of  Cambyses  his  son,  called  in  Scripture  Ahasuerus ;  of 
Smerdis,  or  the  Artaxerxes  who  obstructed  the  work  of 
the  Temple  ;'=  and  even  a  part  of  the  reign  of  Darius 
Hystaspes,  by  whose  decree  the  Temple  was  finished. 
He  is  often  spoken  of  in  Ezra,-  Haggai,  and  Zechariah ; 
and  was  high  priest  fifty-three  years,  dying  A.A.C. 
483.**  The  second  was  Joiakim,  the  son  of  Jeshua  :^  he 
was  high  priest  thirty  years,  and  died  A.A.C.  453.^ 


»  Antiq.  XX.  10.  ^  Ezra.  iii.  2.  '  lb,  iv.  7—24, 

^  Prideaux,  Connect.  Sub.  Ann.      '  Neh.  xii.  10.     [  Prideaux,  Sub.  Ann. 


THE  HIGH  PRIEST.  235 

The  third  was  Eliashibf  the  son  of  Joiakim :'  he  was 
high  priest  forty  years,  and  died  A.A.C.  414''.  The 
fourth  was  Joiada,  the  son  of  Eliashib."  Josephus  calls 
him  Jada.*^  He  also  enjoyed  the  high  priesthood  forty 
years,  dying  A.A.C.  373.*^  The  fifth  was  Jonathan,  or 
Johanan,  the  son  of  Joiada.*"  Josephus  calls  him  John, 
and  relates  how  he  slew  his  own  brother  in  the  Temple, 
whom  Bagoses,  the  general  of  Artaxerxes  the  younger, 
wished  to  make  high  priest ;  for  which  crime  Bagoses 
broke  into  the  Temple  and  laid  a  tax  of  forty  drachms 
upon  every  lamb  that  was  offered  in  the  daily  sacrifice.^ 
He  was  high  priest  thirty-two  years,  dying  A.A.C. 
341.^  The  sixth  was  Juddua:^  he  had  a  brother  named 
Manasseh,  who  married  Sanballat's  daughter,  and  for 
that  was  driven  from  the  priesthood  :''  when  he  went  to 
Sanballat,  and  occasioned  the  building  of  the  Samaritan 
temple  on  mount  Gerizim.  It  was  this  Jaddua  who  met 
Alexander  the  Great  when  he  marched  in  fury  against 
Jerusalem,  and  appeased  him.'  He  was  high  priest 
twenty  years,  and  died  A.A.C.  321."*  The  seventh  was 
Onias,  the  son  of  Jaddua :°  he  held  the  high  priesthood 
twenty-one  years,  and  died  A.A.C.  300."  The  eighth 
was  Simon  the  First,  on  Simeon  the  Just,  a  person  much 
celebrated  in  the  Jewish  traditions. p.  It  was  his  son 
Onias  who  built  the  famous  temple  at  Alexandi'ia  in 
Egypt.^  The  following  is  Josephus's  account  of  it  in  his 
History  of  the  War:'  '^  Ptolemy  complied  with  his  pro- 
posal, and  gave  him  a  place  one  hundred  and  eighty 
furlongs  distant  from  Memphis.    It  was  called  the  No- 


»  Neh.  xii.  10.  »>  Prideaux,  Sub.  Ann.  '  Neh,  xii.  10. 

d  Antiq.  xi.  7.  '  Prideaux,  Sub,  Ann.         *  Neh.  xii.  11.  22. 

«  Antiq  xi.  7.  *>  Prideaux.  '  Neh.  xii.  11. 

•■  Neh.  xiii.  28.  '  Antiq.  xi.  8.  ">  Prideaux. 

n  Joseph.  Ant.  xi.  8.  »  Pridciiux.  »  Joseph.  Antiq.  xii,  2. 

1  Antiq.  xiii.  3.  »  JB.  vii.  10 


236  ANTIQUITIES  OF  THE  JEWS. 

mos  of  Heliopolis,  where  Onias  built  a  fortress  and  a 
temple,  not  like  that  at  Jerusalem,  but  rather  resembling 
a  tower.  (In  his  Antiquities,  xiii.  3,  he  speaks  some- 
what differently,  for  he  says  that  it  was  like  that  at  Je- 
rusalem but  smaller  and  meaner.)  He  built  it  of  large 
stones  to  the  height  of  sixty  cubits,  making  the  struc- 
ture of  the  altar  in  imitation  of  that  in  our  own  country, 
viz.  Judea;  and  adorned  it  with  gifts,  excepting  the 
candlestick.  For  he  did  not  make  a  candlestick,  but 
had  a  single  lamp  hammered  out  of  a  piece  of  gold ; 
which  illuminated  the  place  with  its  rays ;  and  which  he 
hung  by  a  chain  of  gold.  But  the  entire  temple  was  en- 
compassed with  a  wall  of  burnt  brick,  though  it  had  gates 
of  stone.  The  king  also  gave  him  a  large  country  for  a 
revenue  in  money,  that  the.  priests  might  have  a  plenti- 
ful provision  made  for  them,  and  that  God  might  have 
great  abundance  of  what  things  were  necessary  for  his 
worship.*  Josephus  says,  that  from  the  time  it  was  built 
till  the  time  it  was  shut  up  by  Paulinus,  the  Roman  go- 
vernor of  Alexandria,  it  was  three  hundred  and  forty- 
three  years ;  but  Whiston,  in  a  note  on  the  place,  makes 
it  only  two  hundred  and  twenty-three.  So,  that,  ac- 
cording to  Whiston,  it  was  built  A.A.C.  148,  and  shut 
up  A.  D.  75. 

Let  us  now  return  to  the  history  of  the  high  priests 
at  Jerusalem,  and  state,  that  Simeon  the  Just  enjoyed 
the  high  priesthood  nine  years,  dying  A.A.C.  291.^ 
The  ninth  was  Eleazer^  brother  of  Simeon  the  Just :  he 
was  the  high  priest  who  sent  the  seventy  interpreters 
to  Ptolemy  Philadelphus,  to  translate  the  Hebrew  Scrip- 
tures into  Greek, "^  a  full  account  of  the  controversy  con- 
cerning which  we  have  in  Prideaux,  A.A.C.  277.    He 


»  See  a  full  account  of  this  Temple  in  Prideaux  Connect,  A.A.C  149, 
»•  Prideaux.  '  Antiq.  xii.  2, 


THE  HIGH  PRIEST.  237 

enjoyed  the  high  priesthood  fifteen  years,  dying  A.  A.C. 
276.  The  tenth  was  Manas f^es,  the  uncle  of  Eleazer  :=* 
he  was  high  priest  twenty-six  years,  dying  A.A.C.  250.'' 
The  eleventh  was  Onias  the  Second,  the  son  of  Simeon 
the  Just,  a  covetous  wretch,  who  brought  the  displeasure 
of  Ptolemy  Euergetes  upon  him  by  his  avarice.''.  He 
was  high  priest  thirty-three  years,  and  died  A.A.C. 
217.'^  The  twelfth  was  Simon  the  Second,  the  son  of 
Onias  the  Second.  He  enjoyed  the  pontificate  twenty- 
two  years,  dying  A.A.C.  195.®  The  thirteenth  high 
priest  was  Onias  the  Third,  the  son  of  Simon  the  Se- 
cond.^ He  was  high  priest  twenty-one  years,  when  he 
was  supplanted  by  his  brother  Jason,  who  bought  the 
priesthood  of  Antiochus  Epiphanes,  A.A.C.  175. ^  Ja- 
son, therefore,  was  the  fourteenth  high  priest ;''  he  con- 
tinued in  office  three  years,  when  he  was  supplanted  by 
his  younger  brother  Menalaus,  who,  in  imitation  of  him, 
bought  the  pontificate  also  from  Antiochus,  A.A.C.  172.' 
Menelaus,  then,  was  the  fifteenth  high  priest,  but  he 
was  a  disgrace  to  his  office,  and  the  cause  of  those  cru- 
elties which  came  upon  the  Jews  by  Antiochus ;  for  he 
invited  him  to  assist  him  against  his  brothers,  the  two 
former  high  priests,  who  were  still  living. '^  After  hold- 
ing however  the  pontificate  six  years,  the  patience  of 
the  Jews  became  exhausted,  and  the  cruelties  of  Antio- 
chus forced  Mattathias,  of  the  course  of  Jehoiarib,'  to 
step  forward  and  avenge  the  wrongs  of  an  injured  na- 
tion. He  became,  therefore,  the  sixteenth  high  priest, 
but  being  old  he  did  not  enjoy  his  dignity  a  full  year : 
for  he  died  A.A.C.  166,""  and  left  the  cause  in  the  hands 


»  Antiq.  xii.  4.  ^  Prideaux.  <=  Antiq.  xii.  4. 

^  Prideaux.  '  Ibid.  ^  Antiq.  xii.  4. 

«  Prideaux.  •>  Antiq.  xii.  3.  '  Prideaux. 

*  Dan.  xii.  1;  xi.  30,  31 ;  1  Maccab.  i.  44,  he.  Joseph.  Antiq.  xii.  5. 
'  1  Chron.  zxiv.  7.         ""  Prideaux. 


238  ANTIQUITIES  OF  THE  JtWS. 

of  his  children."  This  Mattathias  was  the  first  of  that 
renowned  family  called  the  AsnionsBH.  We  find  the 
word  translated />rmce5  in  Ps.  Ixviii.  31,  (D^JDtJ^n)  and 
they  may  have  obtained  that  name,  first,  because,  as 
princes,  they  had  power  and  prevailed  over  the  enemy 
of  the  Jewish  name ;  and,  secondly,  because  they  after- 
wards united  the  princely  dignity  to  the  sacerdotal,  and 
were  thus  both  kings  and  priests  to  God  and  his  people. 
After  the  death  of  Mattathias,  his  eldest  son  Judas, 
surnamed  Maccabxus,  undertook  the  cause  of  religion 
and  liberty  with  consummate  valour  and  ability,  but  at 
length  was  slain.''  He  obtained  the  name  of  Maccabseus 
from  *3D)3,  Mcbi,  the  four  first  letters  in  the  \yords  in- 
scribed on  his  standard.  The  words  were  these  in  Exod. 
XV.  11,  which,  in  our  translation,  are  rendered,  ^'Who 
is  like  unto  thee,  O  Lord,  among  the  gods  ?"  This  Judas 
was  the  seventeenth  high  priest.  He  enjoyed  it  six 
years,  dying  A.A.C.  160.  The  eighteenth  was  his  bro- 
ther Jonathan,  who  was  appointed  to  that  sacred  ofiice 
by  Alexander,  the  son  of  Antiochus,  and  confirmed  in 
it  by  Antiochus,  the  son  of  Alexander.  He  performed 
many  valiant  acts,  but,  at  length,  was  treacherously  slain 
by  Tryphon,'  in  Ptoleraais,  A.A.C.  143,  after  being 
high  priest  seventeen  years.  The  nineteenth  high  priest 
was  Simon,  the  brother  of  Jonathan.  He  was  chosen 
their  leader  after  his  brother's  death, ^  and  greatly  ad- 
vanced the  cause  of  freedom ;  but  was  at  length  slain 
treacherously  by  Ptolemy,  or  Abubus,  his  own  son-in- 
law,^  A.A.C.  135,  after  being -high  priest  eight  years. 
The  twentieth  high  priest  was  John,  also  called  Hyrca- 
nus,  or  Hyrcanus  Jannai.  He  sacked  Samaria,  destroyed 
the  temple  at  Gerizim,  slew  many  of  the  wise  men  at 

•"  Autiq.  xii.  6.  ^  Joseph.  Antiq.  xii.  7—12.  1  M:icc.  iii.  iv.  till  ix.  xviii. 
"  Antiq.  xiii,  1 — 6,  1  Mace.  ix.  29,  8cc.  His  death  is  mentioned,  ch.  xii.  48. 
<^  1  Mace.  xiii.  8.  Antiq.  xiii.  6.  '  1  Mace.  xvi.  12.  16.  Antiq.  xiii.  7. 


THE  HIGH  PRIEST.  239 

Jerusalem,  was  twenty-nine  years  high  priest,  and  died 
a  Saddueee,  A.A.C.  106,*  which  then  only  meant  a  re- 
jecter of  the  Divine  authority  of  the  traditions  of  the 
elders,  and  an  adherent  to  the  Scriptures  alone  as  the 
rule  of  faith  and  duty.  But  as  the  pharisees  were  then 
become  a  numerous  and  popular  sect,  his  leaving  them 
was  the  occasion  of  many  disturbances.  The  twenty-first 
high  priest  was  Judas,  otherwise  called  JlristobuhiSf  the 
son  of  John  Hyrcanus.  He  first  assumed  the  name  of 
king,  and  reigned  one  year,^  dying  A.A.C.  105.  The 
twenty-second  high  priest  was  .Alexander  Janneus,  the 
brother  of  Aristobulus.  He  also  had  the  name  of  king; 
was  engaged  in  many  wars,  and  at  last  died  of  a  quartan 
ague,  A.A.C.  78,  after  reigning  twenty-seven  years.** 
The  twenty- third  high  priest  was  Hyrcanus,  the  son  of 
Alexander,  who  appears  to  have  been  fonder  of  retire- 
ment than  of  power;  and,  accordingly,  his  mother,  Alex- 
andra, through  the  aid  of  the  pharisees  (whom  her  hus- 
band, on  his  death-bed,  advised  her  to  consult  on  all  oc- 
casions, as  being  well  aware  of  their  malice  and  their 
power,)  kept  possession  of  the  kingdom  for  her  family, 
and  reigned  prudently  as  regent  for  her  son  nine  years. ^ 
But  she  dying,  and  Hyrcanus  assuming  the  reins  of  go- 
vernment, he  was  driven  both  from  the  crown  and  mitre 
in  three  months  by  his  brother  Aristobulus,  after  having 
enjoyed  the  high  priesthood  nine  years.  His  pontificate, 
therefore,  at  that  time,  ended  A.A.C.  69,  and  Aristo- 
bulus became  the  twenty-fourth  high  priest,  as  well  as 
prince  of  the  Jews. 

But  in  persons  of  such  equal  rank,  the  fire,  although 
smothered,  was  not  extinguished ;  for  Hyrcanus  and  he 
both  applying  to  the  Romans,  gave  these  ambitious  peo- 


»  Antiq.  xiii.  8—10.  •>  lb.  xiii.  11.  -  lb.  xiii.  12—15 :  xx.  8, 

<*  lb.  xiii.  16 :  xs.  8. 


240  ANTIQUITIES  OP  THE  JEWS. 

pie  a  pretext  for  entering  Judea,  and  thus  subjected  it 
to  the  Roman  yoke.  Aristobulus,  as  being  the  most  dan- 
gerous to  be  trusted,  was  carried  by  Pompey  to  Rome, 
with  the  greater  part  of  his  family,  A.  A.C.  63,  after  be- 
ing high  priest  and  prince  six  years  :  and  Hyrcanus  was 
restored  to  the  sacerdotal  dignity,  which  he  enjoyed 
twenty-four  years,  or  till  A. A.C.  40." 

The  twenty-fifth  high  priest  was  Mexander,  the  son 
of  Aristobulus,  who  escaped  the  hands  of  Pompey  when 
the  rest  of  his  family  were  made  prisoners,  and  entering 
Judea,  raised  commotions  in  several  places ;  but,  affect- 
ing the  kingdom  as  the  birth-right  of  his  family,  he  was 
twice  vanquished  by  Gabinius.^    Thus  were  there  two 
high  priests  at  the  same  time,  viz.  Hyrcanus  the  uncle, 
supported  by  the  Romans,  and  Alexander  the  nephew, 
countenanced  by  the  Jews.  The  twenty-sixth  high  priest 
VfOsAntigonus,  another  son  of  Aristobulus,  who  escaped 
from  Rome ;  and  first  by  the  help  of  the  king  of  Tyre, 
and  then  by  means  of  the  Parthians,  endeavoured  to 
wrest  the  high  priesthood  and  civil  power  from  Hyrca- 
nus his  uncle.    Success  in  part  favoured  his  plan ;  for, 
getting  his  uncle  into  his  power,  he  caused  his  ear  to  be 
cut  off,  that,  by  being  thus  maimed,  he  might  be  incapa- 
ble of  the  office,  and  then  procured  the  mitre  for  him- 
self: but  discord  among  relatives  is  seldom  productive  of 
any  good.    Accordingly,  Antony,  having  made  him  his 
prisoner,  treated  him  as  an  intruder,  brought  him  to 
Antioch,  A.A.C.  37,  and,  after  whipping  and  cruci- 
fixion, decapitated  his  corpse.  '  Antigonus  held  the  dig- 
nity of  high  priest  and  prince  three  years. "^  The  twenty- 
seventh  high  priest  was  Jlnaelus,  an  inferior  priest,  sent 
for  out  of  Babylon  by  Herod.    But  this  offended  Alex- 


»  Antiq.  xiv.  1—4 ;  xx.  8.  *>  lb.  xiv.  5. 

"^  lb.  xiv.  12 ;  XT.  1.  Dion.  Cassius,  lib.  xlr. 


THE  HIGH  PRIEST.  241 

andra,  the  daughter  of  Hyrcanus,  and  wife  to  Alexan- 
der, the  son  of  Aristobulus ;  it  also  piqued  Mariamne, 
Herod's  wife,  and  Alexandra's  daughter:  and,  therefore, 
both  mother  and  daughter  conspiring  together  obtained 
the  deposition  of  Anaelus,  and  procured  Aristobulus, 
their  own  son  and  brother,  to  be  elected  in  his  room." 
Aristobulus  then,  the  son  of  Hyrcanus,  and  Alexandra, 
and  brother  of  Mariamne,  was  the  twenty- eighth  high 
priest.     He  was  only  between  fifteen  and  sixteen  years 
old  when  chosen,  and  was  possessed  of  uncommon  beauty 
and  elegance ;  but,  after  enjoying  his  elevation  for  little 
more  than  a  year,  he  was  drowned  by  Herod's  policy 
while  swimming,^  and  Anaelus  was  restored.  The  twen- 
ty-ninth high  priest  was  Jesus^  the  son  of  Favens,  who 
was  removed  from  it  afterwards  by  Herod."    The  thir- 
tieth was  Simon,  the  son  of  Boethus,  an  ordinary  priest; 
but  Herod  having  married  his  daughter,  a  very  beauti- 
ful woman,  raised  him  afterwards  to  the  ofiice  of  high 
priest.''  The  thirty-first  was  Matthias,  the  son  of  Theo- 
philus.  He  was  appointed  to  the  ofiice  by  Herod,  in  con- 
sequence of  the  deposition  of  Simon,  whom  Herod  sus- 
pected of  being  privy  to  the  designs  of  his  own  son  An- 
tipater.®     The  thirty-second   was  Jozarus,  the  son  of 
Boethus,  and  brother  of  Simon,  the  thirtieth  high  priest; 
Matthias  having  lost  the  favour  of  that  suspicious  and 
volatile  prince.*^  The  thirty-third  was  Eleazar,  the  bro- 
ther of  Jozarus,  who  was  appointed  by  king  Archelaus, 
after  the  deposition  of  his  predecessor.  ^^     The  thirty- 
fourth  was  Jesus,  the  son  of  Sie,  by  whose  intrigues 
Eleazar  was  deprived  of  the  priesthood.**     The  thirty- 
fifth  was  Jozarus  again,  who  was  high  priest  in  Judea 
when  it  was  taxed  under  Cyrenius,  and,  consequently, 


'  Antiq.  sv.  2.  ^  lb.  xv.3.  '  lb,  xv.  9.  ^  Ibid. 

«  Antiq.  xvii.  4.  ^  lb.  xvii.  13.  s  Ibid.  ^  Ibid, 

Vol.  I.  H  h 


343  ANTIQUITIES  OF  THE  JEWS. 

was  the  person  who  held  that  high  ofSce  when  Christ 
was  born.  Josepluis  tells  us,  that  when  the  people  were 
ready  to  rebel  he  had  such  influence  with  them  as  to  dis- 
suade them  from  so  rash  a  conduct.'' 

On  the  removal  of  Jozarus,  Ananua,  the  thirty-sixth 
high  priest,  was  made  by  Cyrenius.^  On  his  deposition, 
JshmaeU  the  thirty-seventh  high  priest,  was  promoted 
by  Valerius  Gratus  ;"^  and  on  his  removal,  Eleazar,  the 
son  of  Ananus,  was  the  thirty-eighth :  he  was  promoted 
by  the  same  Valerius,  but  enjoyed  it  only  for  one  year.** 
The  thirty-ninth  was  Simon,  the  son  of  Kamith,  who 
was  advanced  by  the  same  Valerius  Gratus.*"  The  for- 
tieth was  Caiaphas,  who  was  also  called  Joseph.  He 
also  was  a  creature  of  Gratus ;  and  all  these  changes  hap- 
pened in  the  space  of  eleven  years.*"  The  christian 
reader  is  well  acquainted  with  Caiaphas's  name  from 
the  gospel  history  ;^  where  Annas,  or  the  Ananus  form- 
erly mentioned  as  the  thirty-sixth  high  priest,  is  said  to 
be  joined  with  him  in  the  high  priesthood  ;*•  not  that  he 
was  really  so  at  that  time,  but  because  he  was  formerly 
in  office,  and  still  living.  This  leads  us  to  the  reason 
why  he  sent  our  Saviour  to  Caiaphas,  and  did  not 
pass  judgment  on  him  himself.'  The  forty-first  high 
priest  was  Jonathan,  the  son  of  Annas,  or  Ananus  :  he 
was  raised  to  the  office  by  the  influence  of  Vitellius,  in 
the  room  of  Caiaphas,  who  h:id  been  dismissed,''  but 
did  not  long  enjoy  his  dignity,  being  removed  by  Vitel- 
lius,  to  give  place  to  Thcoplillus,  his  brother,  who  was 
the  forty-second  high  priest.'  The  forty-third  high 
priest  was  Simon,  called  also  Kantheras,  or  a  cup ;  but 
for  what  reason  it  is  impossible  now  to  ascertain.  By 
Josephus  he  is  called  the  son  of  Boetlius,  whose  daugh- 

»  Antiq.  xviii.  1.  ''  lb  xviii.  2.  '  Ibid.  ''  Ibid.  «  Ibid. 

*  Ibid.         s  Mitt,  xxvi,  3.  5r.  John  xviii.  14.   Acts  iv.  6.         ^Lukeiii.  2. 
»  John  xviii.  13. 24.  ^  Joseph.  Antiq  xviii.  4.  '  lb.  xviii.  5. 


TlIK  HIGH  PRIEST.  243 

tcr  Herod  luul  married;  and  if  that  was  tlic  case,  he 
must  have  been  the  satnc  with  that  Simon  who  wfis 
mentioned  as  the  thirtieth  hij^h  priest:  hut  it  is  jirohahle 
he  was  his  son  ;  for  Josephiis  says,  that  hoth  his  father 
and  brethren  had  the  high  priesthood/  The  forty-fourth 
higli  priest  wiis  Jonalkan  :  Fie  is  the  same  whom  we 
mentioned  as  the  forty-first  hij^h  priest,  and  obtained 
his  restoration  from  Herod  Aj^rippa:  but  he  appears  to 
have  been  sensible  of  the  insUibility  of  human  greatness, 
and  wished  to  avoid  becoming  the  tool  of  the  civil 
power ;  for  he  abdicated  his  office,  and  recommended 
his  brother  as  a  litter  person.''  Accordingly,  Jonathan's 
brother  ,  MdtUdas,  was  the  forty- fiftli  high  priest:  but 
JUiorutuH,  the  forty-sixth  high  priest,  son  of  Kanlheras, 
was  soon  substituted  in  his  place  by  the  politic  and  jea- 
lous Agrippa,  as  being,  perhaps,  more  complying  and 
unassuming." 

'J'lie  forty-seventh  was  Joscplius,  the  son  of  Camus, 
or  Camydus  :  he  was  promoted  by  Herod,  king  of  Chal- 
cis.''  The  forty-eighth  was  JlnanioH,  the  son  of  Nebe- 
deus.*"  The  forty-ninth  was  Jonalkan,  but  not  the  Jonar 
than  who  abdicated  in  favour  of  his  brother.  In  his  time 
the  troubles  among  the  Jews  were  evidently  increasing; 
for  he  was  assassinated  by  one  of  the  Sicarii,  in  the  days 
of  Felix,  the  Roman  governor. *^  hhmael,  the  son  of 
Fabi,"^  was  the  fiftieth ;  and  Jonapk,  the  son  of  Simon, 
was  the  fifty- first,  who  held  the  pontifical  dignity.''  The 
fifty-second  was  JJnanus,  the  son  of  the  Annas,  or  Ana- 
nus,  formerly  mentioned.' 

As  the  struggle  for  the  mitre  was  then  merely  politi- 
cal, it  is  not  to  be  wondered  at,  if  those  who  wore  it 
were  regardless  of  religion  :  nor  shall  we  be  much  sur- 


^  Aiitifj   x,x.  6.  ''  Ibid,  '  ibid.  ••  lb.  XX.  1; 

'  lb.  x\.  5.  f  lb.  xx,«.  «  Ibid.  ^  Ibid,  '  Ib.xx,  9. 


244  ANTIQUITIES  OF  THE  JEWS. 

prised  to  hear  that  he  was  a  Sadducee.  It  may,  how- 
ever, be  interesting  to  know,  that  he  was  the  person 
who  caused  James,  the  brother  of  our  Lord,  to  be  put 
to  death ;  and  is,  on  that  account,  reproved  as  a  whited 
wall  by  the  apostle — or  one  who  was  unworthy  of  the 
sacred  office.*  The  fifty-third  high  priest  was  Jesus,  the 
son  of  Damneus ;  he  was  raised  to  that  office  by  Agrippa 
king  of  Chalcis,  in  the  room  of  Ananus.^  The  fifty- 
fourth  was  Jesus,  the  son  of  Gamaliel."  The  fifty-fifth 
was  Matthias,  the  son  of  Theophilus,  the  forty-second 
high  priest,  under  whose  pontificate  Josephus  remarks, 
that  the  war  between  the  Jews  and  Romans  began.^ 
And  the  fifty-sixth  was  Phannias,  the  son  of  Samuel, 
the  last  and  most  worthless  of  the  priesthood,  chosen  by 
the  zealots  in  Jerusalem,  who  were  the  real  cause  of  the 
destruction  of  that  city.® 

Thus  have  we  finished  the  history  of  the  chief  priest- 
hood, from  the  return  from  the  Captivity,  till  the  be- 
ginning of  the  convulsions  which  overwhelmed  the  state  : 
and,  in  such  a  long  and  confused  time,  it  is  not  to  be 
expected  that  we  should  state  the  precise  periods  during 
which  each  individual  held  his  office.  Their  average 
duration,  however,  may  be  ascertained  in  the  following 
manner : — The  year  of  return  was  A.M.  3471,  and  the 
beginning  of  the  Jewish  war,  A.M.  4071 ;  making  an 
interval  of  six  hundred  years.  Now  this,  if  divided  by 
fifty-six,  or  the  number  of  high  priests,  makes  ten  years 
and  three-quarters  as  the  average  of  each.  Thus  were 
the  averages  always  less  according  to  the  progress  of 
religious  indiff'erence,  and  political  ambition :  for  the 
average  under  the  Tabernacle  was  forty  years ;  under 
the  first  Temple,  thirty-one  and  a-half ;  and  under  the 
second,  only  ten  years  and  three-quarters. 

•  Acts  xxiii.  2.  5.     <>  Aatiq.  xx.  9.    =  Ibid.    <>  Ibid,    «  Warsof  the  JewSjiv.  3. 


SUPERIOR  OFFICERS  OF  THE  TEMPLE.      453 

SECT.  II. 

The  superior  Officers  of  the  Temple. 

The  sagan :  kethulikin,  or  overseers  of  the  treasuries  :  amercelin,  or  overseers 
of  the  gates :  the  gezberin,  or  deputy  collectors  :  the  chief  priests  of  every 
course:  the  heads  of  the  houses  of  their  fathers :  overseers  of  the  times,  doors, 
guards,  singers,  cymbal  music,  lots,  birds,  tickets,  drink-offerings,  sick,  wa- 
ters, shew  bread,  incense,  veils,  and  priests'  garments.  Particular  account  of 
the  duties  of  each  of  these. 

It  was  formerly  said,  that  there  were  several  orders 
of  officers  in  the  Temple,  of  whom  the  high  priest  was 
the  most  eminent;  we  must  now,  therefore,  prosecute 
the  subject  in  all  its  ramifications,  beginning  with  the 
sagan,  or  pQ  segen.    This  is  a  word  not  mentioned  in 
Scripture,  but  often  used  in  the  Jewish  writings.    The 
only  hint  that  appears  of  it  in  the  sacred  volume  is  in 
2  Kings  XXV.  18,  and  Jer.  Hi.  24,  where  Zephaniah  is 
called  the  second  priest,  a  phrase  which  is  interpreted 
by  the  Chaldee  paraphrast  to  mean  the  sagan ;  but  the 
difficulty  lies,  not  so  much  in  the  name  or  degree  of  dig- 
nity (for  all  allow  that  he  was  next  to  the  high  priest,) 
as  in  the  precise  duties  attached  to  his  office.  Some  make 
him  the  substitute  of  that  exalted  person  on  the  day  of 
expiation,  when  ceremonial  defilement,  or  bodily  indis- 
position, prevented  him  from  engaging  in  that  important 
work ;  of  which  Josephus  gives  one  instance'*  in  the  case 
of  Matthias ;  who,  having  dreamt  that  he  had  conversa- 
tion with  his  wife,  Joseph,  the  son  of  Ellemus,  his  kins-  • 
man,  assisted  him  in  that  sacred  office.  But  this  was  con- 
fining the  whole  of  his  office  to  a  single  day,  whereas  the 
Jews,  in  their  writings,  give  him  always  a  permanent 
employ.    Others,  therefore,  have  conjectured,  that  he 
was  the  high  priest  elect,  or  the  person  who  was  to  sue- 

»  Antiq.  xvii,  6. 


246  ANTIQUITIES  OF  THE  JEWS. 

ceed  on  the  first  vacancy :  but  this  likewise  is  untenable, 
for  the  following  reasons  : — In  the  first  place,  it  is  some^- 
what  singular,  that  the  word  sagan  is  never  used  during 
the  continuance  of  the  Tabernacle  and  first  Temple,  al- 
though the  high  priests  elect  were  constantly  the  first 
born;  and,  secondly,  during  the  second  Temple,  when 
the  word  sagan  was  in  general  use  :  such  was  the  uncer- 
tainty of  Jewish  aflairs,  and  so  frequently  did  the  office 
change  its  possessors,  that  persons  unexpected,  and  till 
the  time  unheard  of,  were  sometimes  raised  to  the  pon- 
tifical dignity.  The  most  probable  opinion  therefore  is, 
that  the  sagan  was  the  assistant  of  the  high  priest  while 
present,  and  his  substitute  when  absent :  for,  as  all  the 
affairs  of  the  Temple  were  officially  under  the  care  of 
that  principal  functionary,  and  no  individual  could  at- 
tend to  them  all,  so  it  was  judged  requisite  to  give  him 
an  assistant,  to  remove  from  his  shoulders  a  part  of  the 
weight.  Hence  he  acted  as  high  priest  in  all  the  business 
of  the  Temple,  which  was  not  peculiar  to  that  sacred 
character,  when  the  high  priest  himself  was  either  absent 
or  indisposed :  but  his  ordinary  aiid  specific  business 
seems  to  have  been,  the  oversight  of  the  priests ;  for 
Maimonides  says,  that  all  the  priests  were  under  the 
disposal  of  the  sagan.  It  is  probable,  then,  that  the  daily 
reports  were  brought  to  him,  and  that  they  resorted  to 
him  in  cases  of  difficulty. 

The  third  office  in  point  of  dignity  was  that  of  the 
kethidikin,  (ppvirip)  or  the  overseers  of  the  treasuries. 
They  were  two  in  number,  and  their  ollice  was  to  take 
care  that  all  the  inferior  treasurers  did  their  duty.  In 
short,  they  appear  to  have  been  over  the  property  of 
the  Temple  what  the  sagan  was  over  the  service.;  but  as 
the  service  was  more  important  than  the  property,  so 
the  sagan  was  accounted  more  honourable  than  the 
kethCilikin. 


SUPERIOR  OFFICERS  OF  THE  TEMPLE.  247 

The  fourth  office  in  the  Temple,  in  point  of  dignity, 
was  that  of  the  amercelin^  p*7D"lD?<?  oi*  overseers  of  the 
gates.  They  were  seven  in  number,  answerable  to  the 
seven  gates  that  were  round  the  courts  of  Israel  and  of 
the  Priests;  and  had  the  keys  of  these  gates  at  their  dis- 
posal, but  committed  the  opening  and  shutting  of  the 
doors  to  some  of  the  heads  of  the  courses  as  they  came 
in.  They  appear  also  to  have  had  the  keys  of  the  ward- 
robes, and  of  the  rooms  of  the  vessels,  to  see  that  proper 
care  was  taken  of  every  thing. 

The  fifth  office  in  point  of  dignity  was  that  of  the  gez- 
berin,  (pi^n)  or  deputy  collectors,  under  the  kethulikin 
and  amercelin.  Their  number,  according  to  their  tradi- 
tions, could  not  be  less  than  three,  but  they  might  be 
augmented  above  that,  to  answer  the  different  branches 
of  collection.  It  was  their  office  to  be  the  first  receivers 
of  all  that  was  due  by  statute,  or  offered  voluntarily  to 
the  Temple  treasury :  as  the  half  shekel  from  every  Is- 
raelite, vessels  that  were  dedicated  to  the  public  service, 
other  articles  vowed  or  devoted,  the  price  of  any  thing 
that  might  be  redeemed,  he. :  all  these  came  under  their 
department,  and  for  them  they  were  accountable  to  their 
several  superiors.  Thus  the  vessels  devoted  by  pious  in- 
dividuals would  be  delivered  to  the  amercelin ;  and  the 
sums  of  money  to  the  kethulikin,  who,  in  their  turns, 
were  accountable  to  the  sagan  and  high  priest.  These 
five  ranks  of  priests  were  probably  "  the  priests  of  the 
second  order,"  mentioned  in  2  Kings  xxiii.  4,  and  were 
the  consistory  for  transacting  the  spiritual  business  of  the 
Temple  ;  that  is  to  say,  they  neither  inflicted  fines  nor 
personal  punishments,  but  overlooked  the  service  and 
devoted  things.  Their  common  place  of  sitting  was  in 
the  chamber  called  Peredrin,  on  the  south  side  of  the 
Court  of  Israel,  a  place  which  we  have  already  exam- 
ined 5  and,  in  the  Jewish  history,  they  are  commonly  de- 


248  ANTIQUITIES  OF  THE  JEWS. 

signed  by  two  names;  viz.  counsellors  {^^)yy)^,BovXei>taif) 
and  sitters  {YlapsSpoi.)  Joseph  of  Arimathea  is  supposed 
to  have  been  a  member  of  this  consistory ;  for  in  Mark 
XV.  43,  he  is  called  an  honourable  counsellor.  {^ovT^vtyjg 
rifiiDi;.)  These  then  were  the  permanent  officers  of  the 
Temple,  and  accordingly  they  differed  from  those  next 
mentioned,  whose  period  of  service  was  only  tem- 
porary. 

The  sixth  office  in  point  of  dignity  was,  the  chief  priest 
of  every  course,  or  the  person  who  presided  over  the 
course  that  served  for  the  week.  He  was  commonly  a 
member  of  the  Sanhedrin :  and  all  the  heads  of  the 
courses  are  those  who  are  known  by  the  names  of  chief 
priests  in  the  gospels. 

The  seventh  office  in  point  of  dignity  was  that  of  the 
heads  of  the  houses  of  their  fathers.  And  the  eighth,  or 
lowest  order  among  the  priests,  were  the  ordinary 
priests.  But  besides  the  orders  already  mentioned,  there 
were  fifteen  overseers,  over  fifteen  several  companies,  in 
so  many  several  employments,  whose  names  were  as 
follow : — 

1.  The  overseer  concerning  the  times,  who,  either 
personally,  or  by  deputy,  when  it  was  time  to  begin  the 
service,  cried  out,  "  O  ye  priests,  to  your  service !  O 
ye  Levites,  to  your  desks !  0  ye  Israelites,  to  your  sta- 
tion !''  And  immediately  these  went  to  their  several 
employments. 

2.  The  overseer  for  shutting  the  doors,  by  whose  ap- 
pointment they  were  opened  a^id  shut,  and  who  also  took 
care  that  the  trumpets  were  sounded  when  the  doors 
were  set  open.  It  would  appear,  that  he  was  a  person 
appointed  by  the  amercelin,  to  act  as  their  deputy :  for 
the  latter  had  the  keeping  and  disposing  of  the  keys 
which  opened  the  gates  of  the  Court  of  Israel. 

3.  The  overseer  of  the  guards,  captain  of  the  Te7n- 


SUPERIOR  OFFICERS  OF  THE  TEMPLE.  249 

j&/e,*  or,  the  mmi  of  the  Mountain  of  the  House,  who 
visited  the  Levites'  guards  every  night,  preceded  by 
lighted  torches,  to  praise  or  punish  them  as  he  found 
they  deserved.  His  common  salutation  to  them  was, 
^^  Peace  he  unto  you ;"  to  which  they  made  a  suitable 
reply.  But  if  they  were  asleep,  he  either  beat  them 
with  his  rod,  or  set  fire  to  their  clothes. 

4.  The  overseer  of  the  singers,  who  appointed  to 
every  one  his  particular  department  in  the  vocal  music, 
trumpets,  and  stringed  instruments. 

5,  The  overseer  of  the  cymbal  music  ;  which,  as  we^ 
shall  see  in  a  subsequent  page,  was  of  a  different  kind 
from  the  former. 

6.  The  overseer  of  the  lots,  or  he  who  cast  the  lots 
every  morning  for  the  different  services  to  be  performed 
by  the  priests. 

7.  The  overseer  about  birds,  or  he  who  provided 
turtles  and  pigeons  for  those  who  needed  them ;  sold 
them  at  the  stated  prices ;  and  was  accountable  to  the 
treasurer  for  the  money. 

8.  The  overseer  of  the  tickets,  or  seals.  They  were 
gf  four  kinds,  each  kind  having  a  distinct  mark.  Thus 
the  first  kind  had  the  word  7^^,  ogel,  or  a  calf,  marked 
on  it.  The  second,  "i^f,  zecer,  a  male;  the  third, 
»i;i,  gedi,  a  hid;  and  the  fourth  KDItl?  huta,  a  sinner. 
The  particular  uses  of  them  were  as  follow: — When  any 
person  brought  a  sacrifice,  for  which  he  needed  a  drink- 
offering,  he  went  to  the  overseer  of  the  tickets,  inform- 
ing him  of  what  kind  his  sacrifice  was.  This  led  the 
overseer  to  consult  the  law,  what  kind  of  drink-offering 
was  requisite ;  and,  after  having  done  so,  he  gave  the 
person  the  ticket  that  his  sacrifice  needed.  Thus,  if  it 
was  a  ram,  he  gave  him  the  ticket  marked  ")^f,  or  a 

'^  Acts  iv,  1. 

Vol.  I.  I  i 


250  ANTIQUITIES  OF  THE  JEWS. 

male;  if  a  sin-offering,  the  ticket  marked  J^DIfl?  or  a 
sinner ;  and  so  on  of  the  rest.  But  these  tickets  were 
not  given  till  the  price  of  the  drink-offering  was  laid 
down;  and,  when  paid,  the  person  carried  his  ticket  to 

9.  The  ovci'seei-  of  the  drink-offerings,  who  had  them 
all  in  readiness  to  give  to  the  offerers ;  the  tickets  which 
they  brought  being  both  a  direction  to  him  what  to 
give,  and  an  evidence  that  the  price  had  been  paid. 
At  the  close  of  every  day's  service,  the  overseer  of 
tickets,  and  the  overseer  of  drink-offerings,  compared 
accounts,  and  the  former  delivered  the  money  he  had 
got  to  the  treasurer,  or  one  of  the  kathiilikin. 

10.  The  overseer  of  the  sick,  or  (to  speak  in  the  lan- 
guage of  modern  times)  the  physician  of  the  priesthood : 
whose  office  it  w^as  to  prescribe  for  those  who  had  caught 
colds,  cholics,  or  dysenteries,  from  their  walking  bare- 
footed and  thin-clothed  during  the  service;  or  who  had 
unfortunately  fallen  sick  from  other  causes. 

11.  The  overseer  of  the  waters,  whose  office  it  was 
to  take  care  that  Jerusalem,  but  especially  the  Temple, 
should  have  abundance  of  water,  both  for  the  daily  ser- 
vice, and  for  the  vast  numbers  who  collected  together 
at  the  three  great  festivals.  If  the  Nicodemus  mentioned 
in  the  gospel,  be  the  same  Nicodemus  that  is  mentioned 
in  the  Talmud,  he  appears  to  have  been  placed  over  this 
department. 

12.  The  overseer  at  the  making  of  the  shew-bread. 

13.  The  overseer  at  the  making  of  inecnse. 

14.  The  ovei'seer  of  the  workmen  that  made  the  veils. 

15.  The  overseer  of  those  who  made  garments  for  the 
priests. 

Such  were  the  gradations  of  rank  among  the  priest- 
hood, and  the  several  overseers  attached  to  the  Temple: 
but  it  will  be  proper  to  enter  with  more  minuteness  into 
the  characters  and  duties  of  the  priests  and  I.cvites, 


THE  PRIESTS.  251 

Before  the  giving  of  the  law,  the  first-horn  of  every 
family  was  the  priest  of  the  family.     Thus  Abraham, 
Job,  Abimelech,   Laban,   Isaac,  and  Jacob,   are  men- 
tioned as  discharging  that  important  oflice.    But  after 
the  delivery  of  the  law  from  Mount  Sinai,  the  office  in 
Israel  was  confined  to  the  family  of  Aaron  and  tribe  of 
Levi,  who  obtained  no  lot  among  the  tribes  on  the  divi- 
sion of  the  land,  God  thereby  wishing  to  teach  them, 
that  the  minds  of  their  countrymen  was  the  soil  they 
ought  to  cultivate;  yet  their  subsistence,  on  that  account, 
was  not  allowed  to  be  precarious.    For  the  tithes  of  the 
produce  were  the  support  of  the  tribe,  when  residing  at 
home,  and  the  perquisites  of  the  Temple  their  fund  of 
maintenance  while  engaged  in  duty.    Thus  were  they 
freed  from  bodily  labour  and  worldly  cares :   the  pro- 
ductions of  the  earth  were  delivered  to  them  ready  pre- 
pared by  the  diff'erent  families  of  Israel :  the  proprietors 
of  the  soil  supported  the  teachers  of  religion  ;**  and  by 
this  wise  and  just  provision,  these  teachers  were  enabled 
to  dedicate  their  time  to  spiritual  duties. 

But  let  us  attend  particularly  to  this  first  national 
establishment,  of  which  we  have  any  authentic  account. 


SECT.  III. 

The  Priests. 

Their  courses  during  the  first  Temple  ;  the  way  in  whrch  these  were  revived 
after  the  Captivity.  The  three  ranks  into  which  each  course  was  subdivided. 
Their  manner  of  attendance  at  the  Temple ;  the  day  of  the  week  on  which 
they  entered  upon,  and  left  off  attendance.  How  the  Unofficiating  priests 
were  employed  at  home :  the  age  at  which  they  began  to  serve,  and  were  ex- 
cused from  serving.  The  form  of  consecration  at  different  periods  of  the 
Jewish  economy  :  the  dress  they  wore  while  on  duty  :  how  procured — how 

»  1  Cor.  ix.  11. 13,  14. 


252  ANTIQUITIES  OF  THE  JEWS. 

applied  when  old :  their  ordinary  dress  when  at  home  :  their  duties  in  the 
Temple  :  their  employment  at  home.  The  general  utility  of  the  priesthood. 
The  manses  and  glebes  of  the  Jewish  clergy.  The  nine  items  which  com- 
posed their  stipends.  How  the  half  sliekel  for  every  Israelite  was  applied. 
Tlie  marriages  and  numbers  of  the  priesthood. 

The  Jewish  priests  were  the  descendants  of  the  fa- 
mily of  Aaron,  and  as  Nadab  and  Abihii  died  without 
children,  the  whole  of  the  priesthood  was  confined  to 
the  descendants  of  Eleazar  and  Ithamar.  We  have  but 
little  information  concerning  the  number  of  the  priests,  as 
distinct  from  the  Levites,  during  the  continuance  of  the 
Tabernacle  (though  it  must  have  been  very  considerable :) 
nor  do  we  know  very  distinctly  all  the  offices  which 
were  assigned  to  the  different  sons  of  Aaron.  But  when 
the  Temple  was  about  to  be  erected,  we  find  David,  by 
Divine  appointment,''  dividing  the  whole  posterity  of 
Eleazar  and  Ithamar  into  twenty-four  courses  ;  viz.  six- 
teen of  the  house  of  Eleazar,  and  eight  of  the  house  of 
Ithamar ;  each  of  which  courses  was  to  serve  a  week  in 
its  turn:''  and  in  this  state  they  appear  to  have  remained 
all  the  time  of  the  first  Temple.  When,  however,  the 
Jews  returned  from  Babylon,  after  the  seventy  years' 
captivity,  very  few  of  these  courses  returned  with  them ; 
they  either  preferred  to  remain  in  that  country,  or  had 
lost  their  genealogies ;  so  that  those  which  did  return, 
were  confined  to  four,  whose  names  were  as  follow  : — 
The  course  of  Jedaiah,  which  corresponded  with  the 
second  of  the  ancient  courses;  the  course  of  Harim, 
which  corresponded  with  the  third ;  the  course  of  Im- 
mer,  which  corresponded  with  the  sixteenth ;  and  the 
course  of  Pashur,  whose  najiie  is  not  mentioned  in  the 
courses  of  David.*"  We  find,  indeed,  one  Pashur  fre- 
quently mentioned  in  the  Old  Testament,  as  the  son  of 

•'  1  Chron.  xxviii.  11.  13.  19.  >>  lb,  sxiv.  1—19.  2  Chron.  xxiii.  4.  §. 

"  Ezra  ii.  36—39.  Neh.  vii.  39—42. 


THE  PRIESTS.  233 

Immer,  the  head  of  the  sixteenth  course;^  but  this  could 
not  be  he  who  came  back  from  the  captivity;  for  he  was 
one  of  those  who  ill-treated  Jeremiah  before  the  capti- 
vity, and  of  whom  that  prophet  said,  that  both  he  and 
his  family  should  die  in  Babylon.^  We  must,  therefore, 
be  contented  to  remain  in  a  state  of  uncertainty  con- 
cerning him ;  unless  we  take  him  for  the  son  of  that  Mal- 
chia,  or  Malchijah,  mentioned  in  Neh.  xi.  12,  which 
would  make  him  correspond  with  the  fourth  course.'^ 

Let  us  now  attend  to  the  numbers  of  those  who  re- 
turned to  Judea.  Ezra,  in  chap.  ii.  36 — 39,  and  Nehe- 
miah,  in  chap.  vii.  39 — 42,  give  them  as  follow  : — The 
family  of  Jedaiah  had  nine  hundred  and  seventy-three ; 
the  family  of  Harim  one  thousand  and  seventeen ;  the 
family  of  Immer  one  thousand  and  fifty- two;  and  the  fa- 
mily of  Pashur  one  thousand  two  hundred  and  forty- 
seven  :  so  that  the  whole  of  the  priests  who  returned 
were  four  thousand  two  hundred  and  eighty-nine.  But 
the  difficulty  lay  in  the  revival  of  the  ancient  number 
of  twenty -four  courses,  so  as  to  carry  on  the  service  of 
the  Temple.  Accordingly,  we  are  told  by  the  Jewish 
writers,  that  Ezra  and  the  other  prophets  who  came 
with  them  from  Babylon,  had  recourse  to  the  following 
expedient: — They  had  the  name  of  four  courses  already 
(for  they  surely  knew  to  which  of  the  ancient  courses 
Pashur  belonged ;)  they  therefore  wrote  the  names  of 
the  other  twenty  upon  twenty  tickets,  and  desired  the 
four  heads  of  the  courses  which  returned,  to  draw  from 
the  box,  each  person  five;  so  that  whichever  of  the 
ancient  names  each  of  them  drew,  their  family  was  di- 
vided into  six  parts,  and  called  by  these  names.'' 

In  this  way  Jedaiah's  family  of  nine  hundred  and 

»  1  Chron  ix.  12.  Jer.  xx.  1;  sxi.  1.        ^  Jer.  xx.  6. 

'  1  Chron.  xxiv.  9.  ^  Prideaux,  Connect.  A.A.C.  536. 


254  ANTIQUITIES  OF  THE  JEWS. 

seventy-threcj  when  divided  into  six  parts,  would  give 
one  hundred  and  sixty-two  persons  to  each  course.  Ha- 
rim's  family  of  one  thousand  and  seventeen,  when  divided 
into  six  parts,  would  give  one  hundred  and  sixty-nine 
persons  to  each  course.  Immer's  family  of  one  thousand 
and  fifty- two,  when  divided  into  six  parts,  would  give 
one  hundred  and  seventy-five  persons  for  each  course. 
And  Pashur's  family  of  one  thousand  two  hundred  and 
forty-seven,  when  divided  into  six  parts,  would  give 
about  two  hundred  and  eight  for  each  course.  Thus 
were  the  twenty-four  ancient  courses  revived  nominally, 
so  as  to  carry  on  the  service  in  the  former  manner;  and 
the  only  alteration  was,  the  precedence  that  was  given 
to  Jedaiah  before  Jehoiarib,  because  he  was  of  the  fa- 
mily of  Joshua,  the  high  priest."*  We  find  only  one  refe- 
rence to  these  courses  in  the  whole  New  Testament,  viz. 
when  Zecharias,  the  father  of  John  the  Baptist,  is  said 
to  be  of  the  course  of  Abia:^  not  that  he  really  was  of 
the  course  of  Abia,  or  the  eighth  course  that  was  esta- 
blished by  David ;""  for  that  was  lost,  as  we  have  just 
seen,  during  the  captivity ;  but  that  he  belonged  to  the 
revived  course  of  that  name  after  the  captivity,  yet 
under  which  of  the  four  families  that  drew  the  lots  it  is 
impossible  for  us  to  say.*^ 

Having  mentioned  the  revival  of  the  twenty- four 
ancient  courses,  we  may  further  remark,  that  every 
course  was  divided  into  three  ranks,  viz.  the  chief  of 
the  course^  the  chief  of  every  family  in  that  course,  and 
the  common  priests :  forming,  as  we  have  seen,  when 
treating  of  the  ofiicers  in  the  Temple,  the  sixth,  seventh, 
and  eighth  of  the  orders  of  the  priesthood.  Thus  a 
constant  system  of  subordination  and  superintendance 

*  Ezra  ill.  2.  *>  Luke  1.  5.  <=  1  Cliron.  xxiv.  10. 

^  Lightf.  Heb.  and  Talm.  Exer.  on  Luke  i.  5, 


THE  PRIESTS.  255 

was  preserved  among  that  immense  bodyj  that  all  tlie 
parts  of  the  Temple  service  might  be  done  decently  and 
in  order. 

The  manner  in  which  the  priests  attended  in  these 
courses  was  as  follows  : — Each  course,  hy  preserving  its 
rotation^  naturally  knew  its  own  time ;  so  that,  although 
they  were  all  scattered  through  different  parts  of  the 
land,  there  was  little  fear  of  the  service  being  neglected. 
Yet,  lest  it  should  be  so,  they  provided  for  the  worst, 
by  enjoining,  that  full  one-half  of  all  the  courses  should 
reside  in  Jerusalem,  to  be  in  perpetual  readiness ;  a 
number  more  were  stationed  about  Jericho;  and  the  rest 
in  other  parts  of  Judea. 

The  Jerusalem  Talmud,  in  the  treatise  Taanith,"  says, 
that  twenty-four  thousand  was  the  stationary  number  of 
priests,  Levites,  and  stationary  men  at  Jerusalem ;  and 
that  half  that  station,  or  tw^elve  thousand,  was  at  Jeri- 
cho :  so  that  it  is  easy  to  see  how  numerous  the  tribe  of 
Levi  was  in  the  days  of  our  Saviour. 

We  do  not  find  that  every  individual  in  every  course 
was  called  to  the  service,  but  they  were  all  certainly  in 
a  state  of  requisition.  It  was  needful,  therefore,  that 
the  heads  of  the  several  families  should  know  the  parti- 
culars of  their  respective  families,  viz.  concerning  their 
age,  health,  and  residence,  that  they  might  be  able  to 
report  to  the  heads  of  their  respective  courses,  and 
these,  in  their  turn,  to  the  high  priest,  as  the  common 
head  of  the  sacerdotal  body.  Thus  orders  were  issued 
by  the  high  priest  to  the  heads  of  the  courses ;  by  these 
to  the  heads  of  families  in  their  respective  courses  j  and 
by  these  to  the  common  priests. 

As  the  time  of  their  attendance  drew  nigh,  notice 
was  issued  by  the  high  priest,  or  his  sagan :  those  of  the 

»  Fol.  6T.  4. 


256  ANTIQUITIES  OF  THE  JEWS. 

course  who  resided  at  Jerusalem,  repaired  at  the  time 
appointed  to  the  Temple;  and  those  at  Jericho,  and  the 
other  parts  of  Judea,  whose  presence  was  required,  re- 
sorted to  Jerusalem.  The  houses  of  their  fathers  were 
then  counted,  and  the  service  of  every  course  was  thus 
arranged.  If  it  had  five  heads  of  families,  three  of  these 
served  three  days,  and  two  of  them  four ;  if  it  had  six 
heads  of  families,  five  served  five  days,  and  one  of  them 
two;  if  it  had  seven  heads  of  families,  each  family  served 
a  day ;  if  it  had  eight  heads  of  families,  six  served  six 
days,  and  two  one  day ;  and  if  it  had  nine,  five  served 
five  days,  and  four  two.  This  was  the  rule  which  was 
constantly  observed  by  the  course  during  its  attend- 
ance.^ 

The  time  when  they  entered  on  duty  was  always  on 
the  sabbath,  and  on  the  sabbath  following  they  went 
out,''  accompanied  by  the  good  wishes  and  prayers  of 
the  people.  For  when  they  saw  them  departing,  their 
common  form  of  expression  was — "  Let  Him  who  dwells 
in  this  house,  plant  among  you  brotherhood,  love,  peace, 
and  friendship."*'  By  this  weekly  change  in  the  courses, 
the  whole  four-and-twenty  made  two  revolutions  in  the 
year;  the  one  beginning  the  first  sabbath  after  the  pass- 
over,  and  the  other  the  first  sabbath  after  the  feast  of 
tabernacles,  exclusive  of  the  common  attendance  of  all 
the  courses  at  the  great  festivals.  In  Lightfoot's  Har- 
mony of  the  Four  Evangelists,^  we  have  a  table  of  these 
courses  through  the  year,  with  the  lessons  from  the  law 
and  the  prophets,  the  feasts,'  fasts,  &,c.  which  are  well 
deserving  of  a  perusal.  Such  was  the  conduct  of  the 
part  of  the  courses  that  were  successively  at  Jerusalem; 
but  we  are  not  to  think  that  the  individuals,  who  were 

»  Lightf,  Hcb.  andTalm.  Exer.  on  Luke  i.  8. 

^  2  Kings  xi.  7.  2  Chron.  xxiii.  4.  8. 

^  Lightf.  Heb.  and  Talm.  Exer.  on  John  xv.  12.  <*  Part  i.  §  2 


THE  PRIE9TS.  257 

allowed  to  remain  at  home  were  altogether  uninterested; 
for  they,  and  the  portion  of  the  Levites  of  the  corres- 
ponding course,  which  were  also  excepted,  met  together 
in  the  synagogues  every  day  to  read  the  law,  fast,  pray, 
and  put  up  supplications  to  the  God  of  Israel  that  the 
service  of  their  brethren  might  be  accepted  at  Jeru- 
salem, 

Having  mentioned  the  nature  of  the  rotation  which 
was  adopted  for  attendance  both  during  the  first  and  se- 
cond Temple,  it  becomes  us  next  to  consider  the  age  at 
which  they  could  minister, — the  manner  of  their  conse- 
cration,— their  dress  while  officiating, — their  duties., 
both  in  the  Temple  and  at  their  respective  places  of  re- 
sidence,— their  means  of  subsistence, — their  marriages 
and  numbers. 

The  age  at  which  the  priests  could  minister  is  not 
mentioned  in  express  terms  in  Scripture ;  but  as  the  Le- 
vites in  Numb.  viii.  24,  are  said  to  go  in  to  wait  on  the 
Lord  at  twenty-five,  and  in  Numb.  iv.  3,  are  stated  to 
begin  their  ministrations  at  thirty,  and  continue  them 
till  fifty ;  so  this  is  commonly  considered  as  the  age  when 
the  priests  were  at  liberty  to  attend.    And,  indeed,  the 
matter  appears  reasonable ;  for  the  body  was  then  come 
to  its  full  strength,  and  the  faculties  of  the  mind  were 
then  in  their  full  vigour.  They  learned  their  office  from, 
twenty- five  to  thirty,  and  served  from  thirty  to  fifty? 
when  they  might  retire  if  they  chose.  It  is,  perhaps,  in 
allusion  to  this  circumstance,  that  Christ,  the  great  high 
priest  of  our  profession,  is  mentioned  in  Luke  iii.  23,  to 
be  about  thirty  years  of  age  when  he  entered  on  his 
public  ministry.    Nor  is  the  case  of  Samuel  of  such  a 
nature  as  to  overturn  the  general  opinion ;  for  it  was  an 
exception  to  the  general  rule,  and  implied,  that,  al- 
though he  attended  at  the  tabernacle  from  a  child,  it 
Vol.  I.  K  k 


258  ANTIQUITIES  OF  THE  JEWS. 

was  only  as  a  candidate  for  sacred  orders,  till  he  should 
gradually  arrive  at  the  legal  age. 

The  manner  of  their  consecration  to  the  office  of 
priesthood  was  different  in  the  different  periods  of  Jew- 
ish history.  Thus,  on  their  first  appointment,  at  the 
erection  of  the  tabernacle,  the  manner  of  their  consecra- 
tion was  similar  to  that  of  the  high  priest  already  de- 
scribed. Aaron  and  his  sons  were  consecrated  together, 
and  the  same  ceremonies  were  used  to  both.  But  after 
their  first  solemn  consecration,  there  was  no  occasion  for 
its  constant  repetition  to  every  priest  on  his  entrance 
into  the  sacerdotal  office.  It  was  sufficient  that  he  be- 
longed to  the  family  of  Aaron,  and  was  free  from  any 
bodily  blemish  or  legal  pollution.*  These,  in  the  law,  are 
plainly  enumerated  '^  but  when  the  traditions  of  the  fa- 
thers began  to  prevail,  they  were  exceedingly  multiplied. 
Accordingly,  under  the  second  Temple,  the  Sanhedrin 
sat  daily  in  the  room  Gezith  to  judge  of  these  matters ; 
it  being  one  of  the  branches  of  their  duty  to  examine  the 
priests  that  were  of  age,  relative  to  the  clearness  of  their 
descent,  and  their  freedom  from  the  one  hundred  and 
forty  blemishes,*"  which  were  then  considered  as  exclud- 
ing them  from  the  priesthood.  If  they  were  deficient  in 
the  evidence  they  could  bring  of  their  descent  from  Aa- 
I'on,  they  were  clothed  in  black,  veiled  in  black,  and  dis- 
missed in  disgrace :  or,  if  they  were  priests,  but  having 
blemishes  sufficient  to  exclude  them  from  officiating  at 
the  altar,  they  were  sent  to  the  wood  room  in  the  north- 
east corner  of  the  Court  of  the  Women,  which  we  form- 
erly described ;  and  were  there  maintained  as  priests,  ■ 
and  employed  in  examining  the  wood  for  the  altar,  lest 
there  should  be  any  worms  in  it.     But  if  they  could 


»  Ezra  ii.  61—63.  Nell.  vii.  5.         *>  Levit.  xxi.  16—23.  Deut.  xxiii.  1»  2. 
=  Lamy,  lib.  iii.  cap.  9,  makes  them  only  ninety. 


THE  PRIESTS.  259 

prove  their  descent,  and  were  free  from  blemish,  then 
they  were  enrolled  as  priests,  clothed  in  white  raiment, 
consecrated  by  the  offering  of  a  young  bullock  and  seven 
rams,^  with  the  meat-offering  of  initiation,  mentioned  in 
Lev.  vi.  20 — 22 ;  unless  they  were  very  poor,  when  the 
meat-offering  only  was  required :  after  which  their  hands 
were  filled,  as  the  original  words  for  '•'  consecrate"  in 
the  subjoined  passages  signify  ;^  that  is,  they  were  al- 
lowed to  officiate  for  others  by  killing  and  offering  sa- 
crifices ;  and  when  the  public  service  was  finished,  the 
rest  of  the  day  was  spent  in  holy  rejoicing."  It  was,  per- 
haps, in  allusion  to  this,  that  Christ  says  to  the  church 
t)f  Sardis,  in  Rev.  iii.  4,  5, — ^^  Thou  hast  a  few  names 
even  in  Sardis,  which  have  not  defiled  their  garments : 
and  they  shall  walk  with  me  in  white,  for  they  are  wor- 
thy. He  that  overcometh,  the  same  shall  be  clothed  in 
white  raiment,  and  I  will  not  blot  out  his  name  from  the 
book  of  life,  but  I  will  confess  his  name  before  my  Fa- 
ther, and  before  his  angels :"  unless  we  prefer  to  explain 
the  words,  as  alluding  rather  to  the  triumphal  dress  of 
the  ancient  conquerors. 

The  dress  used  by  the  priests  while  officiating  con- 
sisted of  the  four  following  parts  :  a  white  linen  bonnet, 
coat,  and  breeches,  and  a  white  linen  girdle  embroidered 
with  blue,  purple,  and  scarlet.**  The  bonnet  was  of  the 
same  form  as  the  high  priest's  mitre,  only  not  so  full  and 
ornamented,  and  without  the  golden  plate  on  which 
^^  Holiness  to  the  Lord"  was  engraved.  The  coat  was  a 
long  upper  garment.®  The  girdle  was  of  considerable 
length,  so  as  to  fold  round  them  several  times,  serving 
thus  both  for  warmth  and  for  strengthening  the  loins. 

3  2  Chron.  xiii.  9. 

»>  Exod.  xxxii,  29.  Levit.  xvi.  32.  1  Chron.  xxix.  5.  2  Chron.  xiii.  9. 

^  Lightf.  Heb.  and  Tahn.  Exer.  Luke  i.  80. 

•^  Exod.  xxviii.  40.  42 ;  xxxix.  27—29.  Levit.  i.  8,  13.  •  Esdras  i.  2. 


260  ANTIQUITIES  OF  THE  JEWS. 

And  the  breeches  were  ordered  for  the  sake  of  decency 
when  they  ascended  the  altar,  or  had  occasion  to  walk 
round  its  several  sides. 

These  clothes  were  all  provided  at  the  public  expense, 
or  by  private  donation ;''  were  kept  in  certain  chambers, 
in  the  Temple  when  unemployed  ;^  and  when  they  be- 
came old  were  unravelled  to  make  wicks  for  the  lamps 
that  were  required  at  the  nightly  festivities  during  the 
feast  of  tabernacles.  It  should,  however,  be  remarked, 
that,  although  they  wore  these  while  officiating,  they 
had  an  ordinary  dress  at  other  times,''  which,  as  Jose- 
ph us  says,  resembled  that  of  the  rest  of  their  countrymen. 
Accordingly,  it  must  have  consisted  of  the  following 
parts  : — 1 .  A  woollen  shirt ;  2.  A  coat,  or  long  robe  of 
linen  or  cotten,  fringed  with  large  borders  of  purple, 
called  phylacteries  ;**  3.  A  girdle  with  a  purse ;  4.  A 
cloak  or  mantle;  5.  A  pair  of  shoes  or  sandals;  6.  A  bon- 
net or  turban ;  and,  7.  A  scrip,  or  leathern  bag,  v/hich 
shepherds  or  travellers  hung  about  their  necks  to  carry 
provisions. "^  If  there  was  any  thing  particular  about  them 
it  seems  to  have  been  their  hair,^  which,  together  with 
their  beards,  Calmet  tells  us,  they  trimmed  every  fort- 
night with  scissars.  It  is  upon  this  supposition  of  the 
priesthood  having  no  distinctive  dress  when  not  engaged 
in  duty,  that  Dr.  Jennings^  accounts  for  Paul's  not  knowr 
ing  the  high  priest  Ananias,  when  he  appeared  before 
him  in  the  Sanhedrin ;''  and  it  is  surely  a  more  natural 
way  than  to  suppose  the  words  ovx  aheuv  to  signify,  that 
he  did  not  acknowledge  him  ;  or,  that  the  prophetic  im- 
pulse which  moved  him  to  utter  the  prophecy  which  re- 
garded his  fate,  "  God  shall  smite  thee,  thou  whited 

»  Ezra  ii.  69.  Ncli.  vii.  70,  72.  ''  Ezek.  xlii.  14;  xliv.  19. 

'  Levit.  vi.  11.  ''  Numb,  xv,  38—40. 

■=  Lightf.  Heb.  .ind  Talm.  Exer.  Luke  ix,  3.  *  Ezek.  xliv.  20. 

8  Jewish  Antiquities,  book  i.  cb.  5.  ^  Acts  xxsiii.  5. 


THE  PRIESTS.  261 

wall,"  did  not  suffer  him  to  consider  «^t  the  time  that  he 
was  the  high  priest.  Yet,  whatever  was  their  ordinary- 
dress  when  not  engaged  in  duty,  it  is  certain,  that  when 
they  came  in  their  course  they  laid  it  aside,  washed  them- 
selves in  water,  and  habited  themselves  in  their  robes  of 
office."  We  are  not  to  suppose,  however,  that  they  never 
appeared  in  any  other  during  the  week.  On  the  con- 
trary, when  they  slept  during  the  night  in  the  chamber 
called  Muked,  in  the  north-west  corner  of  the  Court  of 
Israel,  where  the  guard  chamber  of  the  priests  was  si- 
tuated, or  in  their  own  apartments,  wherever  these  were, 
they  laid  aside  these  holy  vestments  and  put  on  their 
ordinary  robes ;  so  that,  strictly  speaking,  the  official 
dress  was  confined  to  the  hours  of  attendance  at  the  Tem- 
ple, or  during  their  abode  in  the  Court  of  the  Priests, 
or  of  Israel  ;^  so  that  they  had  to  wash  and  change  every 
morning  before  they  could  appear  in  their  stations  at  the 
altar.  It  is  probable  that  the  following  expressions  in 
Scripture  refer  to  this  usage  :  Rom.  xiii.  14,  ^^  Put  ye 
on  the  Lord  Jesus  Christ.'' — Gal.  iii.  27,  "  As  many  of 
you  as  have  been  baptized  into  Christ,  have  put  on 
Christ."— Eph.  iv.  22—24,  ^- That  ye  put  off,  concern- 
ing the  former  conversation,  the  old  man,  and  put  on 
the  new,  w^hich  after  God  is  created  in  righteousness 
and  true  holiness." — Rev.  i.  5,  6,  ''  Unto  him  that  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood,  and 
hath  made  us  priests  unto  God  and  his  Father :  to  him 
be  glory  and  dominion  for  ever  and  ever." — 2  Cor.  v.  4, 
'^  Not  that  we  would  be  unclothed,  but  clothed  upon, 
that  mortality  might  be  swallowed  up  of  life." 

It  is  exceedingly  probable  that  the  heathen  priests 
imitated  the  Jewish  in  the  linen  dresses  which  they  wore. 
For  we  are  told  by  Silius  Italicus,''  that  the  priests  of 

»  Rvit.  viii.  6. 1,3.         ^  Ezek.  xUv.  17—19.         '  De  Bell.  Punic,  lib.  lii. 


262  ANTIQUITIES  OF  THE  JEWS. 

Hercules  were  clothed  with  linen :  and  by  Herodotus," 
that  the  Egyptian  priests  wore  only  a  linen  garment. 
Hence  the  priests  of  Isis,  who  are  represented  by  Juve- 
nal as  surrounding  their  divinity,  are  called  by  him  grex 
liniger  ;^  and  by  Martial,  linigeri.'' 

The  duties  of  the  priests  i72  the  Temple  are  fully  de- 
scribed in  the  Pentateuch.  They  kept  alive  the  heavenly 
fire  on  the  altar  of  burnt- offering  in  the  Court  of  the 
Priests,  which  was  perhaps  the  origin  of  the  same  kind 
of  employment  in  the  heathen  temples.  They  killed  the 
animals  appointed  by  law,  that  were  devoted  either  by 
the  public  or  by  private  individuals,  oifering  them  in  the 
manner  appointed  for  each.  They  trimmed  the  lamps  on 
the  golden  candlestick  in  the  Holy  Place ;  prepared, 
brought,  and  removed  the  shew  bread;  offered  up  prayers 
for  the  people ;  judged  of  leprosy,  the  causes  of  divorce, 
the  waters  of  jealousy,  vows,  uncleanness.  Sec.  In  short, 
they  had  the  charge  of  the  sanctuary,  altar,  service,  and 
all  the  vessels  connected  with  it  ;**  to  keep  them  in  order, 
and  to  free  them  from  pollution  when  neglected  by  idola- 
trous princes  f  to  preserve  decency  during  the  whole  of 
the  ritual ;  for  which  last  purpose  none  were  allowed  to 
taste  wine  until  the  evening.'  And  as  this  injunction  was 
given  immediately  after  Nadab  and  Abihu  were  con- 
sumed by  Jehovah  for  offering  strange  fire  before  the 
Lord,  it  is  conjectured,  with  much  probability,  that  they 
had  been  flushed  with  wine,  and  had  forgotten  both  the 
sanctity  of  their  character,  and  the  majesty  of  that  Being 
they  were  called  upon  to  approach. 

But  if  these  were  the  duties  of  the  priests  when  at- 
tending the  tabernacle  and  Temple,  in  their  courses,  we 
are  not  to  suppose,  that  they  were  idle  when  at  home. 

^  Lib.  ii.  cap.  38.  ^  Sat.  vi.  <=  Lib.  xii.  Epig.  26. 

''  Numb,  xviii.  3.  5.7.  '2  Chron.  xxix.  16. 

'  Levit.  s.  9.  Ezek.xliv.  21. 


THE  PRIESTS.  263 

For  in  the  thirteen  cities  that  were  given  them/  out  of 
the  forty-eight  that  were  separated  from  the  tribe  of 
Levi  in  general,  they  are  mentioned  as  judges  in  civil 
matters,^  and  would  naturally  be  employed  in  offices 
suited  to  their  character,  either  in  reading,  and  explain- 
ing, and  translating  the  law;"  or,  when  synagogues 
were  appointed,  in  sending  a  sufficient  number  of  their 
order  to  the  several  places  of  public  worship  to  carry 
on  the  Divine  service."*  Nor  should  we  overlook  the  in- 
fluence which  the  examples  and  studies  of  so  large  a 
body  of  men  would  naturally  have  on  the  Jewish  nation  : 
for  if  the  order  of  Druids,  in  our  own  country,  by  being 
the  bards  as  well  as  the  ministers  of  religion,  infused 
along  with  their  narratives,  which  were  committed  to 
memory  as  the  annals  of  the  nation,  the  refined  senti- 
ments that  they  had  acquired  in  colleges,  and  thereby 
raised  the  tone  of  morals  and  refinement  among  their 
countrymen  above  those  of  other  nations  in  the  same 
stage  of  society ;  why  may  we  not  suppose  that  similar 
effects  would  be  produced  by  the  Jewish  priesthood^ 
devoted  to  the  study  of  true  religion,  and  exempted  from 
the  ordinary  business  and  cares  of  life?  The  higher 
kind  of  instruction,  therefore,  was  committed  to  the 
priests;''  their  colleges  were  centres  of  the  different 
branches  of  knowledge ;  their  brethren  who  conducted 
the  synagogue  service  throughout  the  land  were  centres 
of  instruction  to  their  several  congregations ;  and  the 
residence  of  the  clergy  in  their  respective  benefices  has 
always  been  attended  with  many  advantages.^ 

»  1  Chron.  vi.  54—60.  •»  2  Chron.  xix.  8—10.  Ezek.  xllv,  24. 

<=  Deut.xxxiii.  10.  Neh.  viii.  2—8.   2  Chron.  xvii.  8,  9, 
d  See  Lightf.  Harm,  of  the  Four  Evangelists,  part  i.  §  7,  and  part  ili.  §  17. 
«  Ezek.  xliv.  23.  Mai.  ii.  7. 

f  Lightfoot's  Harmony  of  the  Four  Evangelists,  Luke  iv.  15,  sec.  viii.  and 
Chorograplj.  Cent,  of  the  land  of  Israel,  ch.  xcviL 


264  ANTIQUITIES  OF  THE  JEWS. 

One  thing,  however,  ought  not  to  be  omitted,  viz, 
that  their  ecclesiastical  function  did  not  prevent  them 
from  serving  the  state  in  times  of  danger.  They  well 
knew  that  every  member  of  a  community  should  be 
ready  to  defend  it;  and,  therefore,  as  they  were  offi- 
cially the  first  in  the  religious  assemblies,  so  they  were 
sometimes  also  the  first  in  the  field.  Thus,  Jehoiada, 
when  he  came  to  the  coronation  of  David,  brought  with 
him  three  thousand  seven  hundred  of  the  Aaronites ; 
and  Zadok,  a  young  man,  mighty  in  valour,  brought  at 
the  same  time  twenty-two  of  his  brethren  who  were 
captains.*  Benaiah,  the  son  of  Jehoiada,  the  priest, 
had  his  name  among  David's  three  worthies.''  And  in 
Immer's  course  of  the  priesthood  after  the  captivity, 
are  mentioned  one  hundred  and  twenty-eight  mighty 
men  of  valour."  Such  a  conduct  in  those  who  served  at 
the  altar  was  perfectly  consistent  with  their  relation  to 
that  Being  who  condescended  to  be  styled  the  King  of 
Israel ;  and  under  whom,  even  when  they  had  kings, 
every  king  was  only  a  viceroy.  Thus  they  had  the  best 
opportunity  of  shewing,  that  religion  was  the  friend  of 
liberty ;  that  patriotism  and  piety  should  always  run  in 
the  same  channel ;  and  that  love  to  God,  and  love  to 
their  country,  should  ever  animate  the  tribes  of  Israel. 
What,  indeed,  could  be  more  encouraging  at  the  head 
of  an  army  advancing  to  battle,  than  the  priests  blowing 
the  silver  trumpets,*^  And  one  of  the  servants  of  God 
addressing  them,  as  commanded  in  Deut.  xx.  1 — 4, 
<^  When  thou  goest  out  to  battle  against  thine  enemies, 
and  seest  horses,  and  chariots,  and  a  people  more  than 
thou,  be  not  afraid  of  them ;  for  the  Lord  thy  God  is 
with  thee,  who  brought  thee  out  of  the  land  of  Egypt. 


»  1  Chron.  xii.  27,  28,  ^  1  Chron.  xi.  22—25;  xxvii.  5,  6. 

'  Neh.  xi.  14.  ^  Numb.  x.  9. 


THE   PRIEST.  265 

And  it  shall  be,  when  ye  are  come  nigh  unto  the  battle, 
that  the  priest  shall  approach  and  speak  unto  the  peo- 
ple, and  say  unto  them,  Hear,  O  Israel,  ye  approach 
this  day  unto  battle  against  your  enemies :  let  not  your 
hearts  faint :  fear  not,  and  do  not  tremble :  neither  be 
ye  terrified  because  of  them  ;  for  the  Lord  your  God  is 
he  that  goeth  with  you,  to  fight  for  you  against  your 
enemies,  to  save  you?"  Accordingly,  Nehemiah,  a 
priest  by  birth,  and  a  civil  ruler  of  those  who  returned 
from  Babylon,  made  use  of  the  motives  which  a  patriot 
and  a  saint  would  naturally  urge  against  the  enemies  of 
his  country  :*  ^^  Be  not  ye  afraid  of  them.  Remember 
the  Lord,  who  is  great  and  terrible ;  and  fight  for  your 
brethren,  your  sons,  and  your  daughters,  your  wives, 
and  your  houses." 

The  subsistence  of  the  priesthood  was  derived  from 
the  following  sources: — In  the  first  place,  they  had 
thirteen  cities  assigned  them  in  the  tribes  of  Judah  and 
Benjamin,^  to  be  near  the  Temple,  with  a  certain  quan- 
tity of  ground  on  every  side.  This  quantity  is  defined 
in  Numb.  xxxv.  4,  to  reach  from  the  city  on  every  side 
to  the  distance  of  a  thousand  cubits  ;  and  yet  they  were 
enjoined  in  verse  5,  to  measure  from  each  side  of  the 
city  two  thousand  cubits ;  a  difference  which  has  occa- 
sioned some  difiiculty  among  commentators.  For  if  these 
two  sums  mean  that  three  thousand  cubits  were  to  be 
set  off  on  each  side  of  the  Levitical  city,  they  would  evi- 
dently include  far  too  much.  The  most  natural  solution, 
therefore,  seems  to  be  a  thousand  cubits  in  length  by  a 
thousand  cubits  in  breadth,  hence  called  two  thousand 
cubits ;  since  a  single  line  on  either  side  could  not  define 
space,  without  a  boundary  at  either  end.  Adopting,  then, 
this  as  the  most  natural  explanation,  we  shall  find  that 


»  Ch.  iv.  14.  k  Josh.  xxi.  13—19.  1  Chron.  vi.  54—60. 

Vol.  L  L  1 


266  ANTIQUITIES  OF  THE  JEWS. 

a  thousand  cubits  of  21 .888  inches  each,  multiplied  into 
itself,  and  divided  by  the  usual  divisors,  will  give  seven= 
ty-six  English  acres,  one  rood,  tv^renty  poles,  and  eighty 
square  feet,  as  the  quantity  of  ground  on  each  side  of 
the  city ;  or  three  hundred  and  five  acres,  two  roods, 
and  one  pole  around  the  whole ;  making  thus  the  whole 
portion  of  land  that  was  allotted  to  the  thirteen  cities  of 
the  priesthood  to  amount  to  three  thousand  nine  hun- 
dred and  seventy-one  English  acres,  two  roods,  thirteen 
poles.  Such  was  their  legal  appointment  for  gardens, 
Vineyards,  and  pasture  for  their  cattle ;  besides  a  certain 
portion  beyond  that,  which  Maimonides  says  they  had 
for  burial.  And  these  cities,  with  their  suburbs,  to  use 
the  language  of  modern  times,  were  the  manses  and 
glebes  of  the  Jewish  clergy. 

Their  stipends  were  as  follow  : — First,  The  portions 
of  the  sacrifices  that  were  reserved  from  the  altar; 
namely,  the  whole  of  the  meat-offerings,  except  the 
handful  of  them  that  was  burnt  ;*  the  skins  of  all  the 
burnt- offerings,  that  were  offered  by  individuals  ;^  the 
right  shoulders,  that  were  heaved;''  the  breasts  that 
were  waved  ;^  the  cheeks  and  the  maw  of  all  the  sacri- 
fices that  any  of  the  Jews  off'ered;^  and  the  sodden 
shoulder  of  the  Nazarite's  peace-offering.^  It  is  easy  to 
see  what  emolument  these  would  bring  to  the  priests  on 
duty,  under  a  ritual  that  abounded  in  sacrifices.  All  the 
families  of  the  priests  of  the  course  that  was  in  attend- 
ance, ate  of  these :  that  is  to  say,  their  wives,  children, 
servants  bought  with  money,  and  daughters,  who,  after 
being  married,  had  either  been  divorced  or  become  wi-. 
dows,  provided  they  had  no  children.  But  neither  stran- 
gers, nor  hired  servants  might  taste  of  them  :  and  if  any 

^  Lev.  ii.  3— 1« ;  v.  13  ;  vi.  14—18.  Ezek.  xlLv.  29.  ^  Lev.  vii.  8, 

'  Lev.  vii,  32,  33.  ^  Lev.  vii.  34;  x.  12—15.  '  Deut,  xvViL  3. 

^  Numb.  vi.  19,  20. 


THE  PRIESTS.  267 

person  did  it  unwittingly,  lie  had  to  restore  it,  with  a 
Hfth  part  more,  to  the  priesthood." 

A  second  item  of  stipend  arose  from  the  first-fruits 
of  the  oil,  wine,  wheat,  barley,  and,  in  general,  of  every 
kind  of  crop.''  This,  by  the  rabbins,  was  fixed  at  the 
fortieth,  and  not  below  the  sixtieth,  of  the  whole  crop.'' 
The  reason  for  fixing  on  the  sixtieth  part  as  the  mini- 
mum was  founded  on  Ezekiel  xlv.  13,  where  it  is  said, 
that  the  oiFering  which  they  should  offer,  was  the  sixth 
part  of  an  ephah  out  of  an  homer,  or  the  sixtieth  part 
of  the  whole ;  because  an  homer  contained  ten  ephahs. 
Hence  they  took  that  distinction  as  the  ground  of  their 
oiferings.  Some,  they  said,  gave  the  fortieth  of  their 
increase,  which,  being  the  greatest  quantity  given  in 
this  kind  of  oblations,  they  termed  it,  "  the  oblation  of 
a  good  eye  :"  others,  who  were  not  so  liberal,  gave  the 
fiftieth  part ;  these  they  termed  "  the  oblation  of  a  mid- 
dle eye :"  and  others,  whom  they  reputed  sordid,  by 
giving  only  the  sixtieth  part,  they  termed  ^^  the  obla- 
tion of  an  evil  eye.''  So  that  the  payment  of  these  was 
bounded,  by  the  tradition  of  the  elders,  between  the 
sixtieth  and  fortieth  part.  But  the  Pharisees,  that  they 
might  be  holy  above  others,  made  their  bounds  between 
the  fiftieth  and  the  thirtieth  part :  hence  he  was  reputed 
sordid  among  them  who  paid  the  fiftieth  part ;  and  none 
was  accounted  liberal  Vk^ho  did  not  pay  the  thirtieth.** 
The  time  of  delivering  the  first-fruits  to  the  priests  was 
between  the  third  and  seventh  months  j  because  harvest 
was  finished  in,  or  before,  the  third  month,  but  the  vin- 
tage not  till  the  seventh  month.  Accordingly,  we  are 
told  in  2  Chron.  xxxi.  5—7,  that  ^«  the  children  of  Is- 
rael brought  the  first-fruits  of  corn,  wine,  and  oil,  and 


»  Lev,  xxii.  10—16.       ^  Num.  xviii.  12,  13.  Deut.  xviii.  4.  Ezek.xliv.  30, 
<=  Calmet's  Diet.  Art.  First-fruits :  and  Li^htf.  Heb,  and  Talm,  Exer.  on 
Matth.  vi,  23.  ^  Godwin's  Moses  and  Aaron,  book  vi.  chap.  2. 


268  ANTIQUITIES  OF  THE  JEWS. 

honey,  and  of  all  the  increase  of  the  field,  and  laid  them 
up  in  heaps.  In  the  third  inonth  they  began  to  lay  the 
foundation  of  the  heaps,  and  finished  them  in  the  seventh 
month." 

A  third  item  of  Jewish  stipend,  was  that  of  every 
thing  devoted  to  the  Lord.  This  depended,  indeed,  on 
the  will  of  the  people,  but  throughout  all  Judea  it  must 
have  been  considerable.*  The  following  was  the  manner 
in  which  these  vows  were  redeemed  : — When  a  male  or 
female  of  the  human  species  was  devoted  to  the  Lord, 
the  estimation  was,  for  a  male,  between  a  month  old  and 
five  years,  five  shekels,  and  a  female  of  the  same  age, 
three  shekels ;  between  five  years  old  and  twenty,  the 
male  was  to  be  valued  at  twenty  shekels,  and  the  female 
at  ten  shekels ;  between  the  years  of  twenty  and  sixty, 
a  male  was  to  be  fifty  shekels,  and  a  female  thirty  she- 
kels ;  and  from  sixty  years  old  and  upv/ard,  the  male 
was  to  be  fifteen  shekels,  and  the  female  ten  shekels.^ 
Such  was  the  estimation  as  to  persons  in  general ;  but 
if  those  who  vowed  were  poor,  the  priest  had  the  power 
of  lowering  the  estimation. "^  With  regard  to  beasts  ac- 
counted clean,  when  any  person  vowed  one  of  these  to 
the  Lord,  it  could  not  be  exchanged,  even  for  a  better; 
and  if  it  was  exchanged,  both  the  devoted  beast  and  the 
exchanged  became  the  Lord's.**  And  with  respect  to 
beasts  accounted  unclean,  when  one  of  these  was  vowed, 
it  was  valued  by  the  priest,  and  either  redeemed  by  the 
owner  with  a  fifth  part  more  than  the  valuation,  or  sold 
to  any  who  chose  to  buy  it  at  the  valuation.^  In  the 
€ase  of  houses  that  were  vowed  to  the  Lord,  they  were, 
appointed  to  be  valued  by  the  priest,  and  either  re- 
deemed by  the  proprietor  by  giving  a  fifth  part  more 

»  Num.  xvii.  I4.  *>  Lev.  xxvii.  1 — 7.  "  lb.  xxvii.  8. 

*  lb.  xxviii.  9, 10.  ^  lb.  xxvii.  1 1, 12, 13.  27. 


THE  PRIESTS.  269 

than  the  valuation,  or  considered  the  property  of  the 
priesthood.'*  And  as  for  those  who  vowed  a  part  of  the 
family  inheritance,  the  estimation  of  the  priest  was  fixed 
at  fifty  shekels  for  an  homer  of  all  the  barley-seed  re- 
quired for  sowing  the  land;  taking  that  as  the  maximum 
between  jubilee  and  jubilee;  but  less  in  proportion  to 
the  number  of  years  that  had  elapsed  between  these  two 
periods.  And  if  the  proprietor  wished  to  redeem  his 
vow,  he  added  a  fifth  part  to  the  priest's  estimation: 
but  if  it  was  either  not  redeemed  at  the  above  price,  or 
was  sold  to  another,  it  became  at  the  jubilee  the  pro- 
perty of  the  priesthood.^  And  when  any  person  vowed 
land  that  had  been  purchased  from  another,  but  return- 
able to  the  proprietor  at  the  year  of  jubilee,  the  priest 
w^as  to  value  it,  and  the  intermediate  proprietor  to  pay 
according  to  his  valuation,  but  not  to  add  a  fifth,  be- 
cause he  was  not  the  perpetual  proprietor."  Such  were 
the  regulations  concerning  things  devoted,  whether  re- 
deemable or  not ;  and  every  one  must  see,  that  they 
must  have  considerably  augmented  the  funds  of  the 
priesthood. 

A  fourth  item  of  stipend  among  the  Jews  was  the 
firstlings  of  cattle,  or  the  first  calf,  lamb,  kid,  &c.  which 
every  cow,  ewe,  or  goat  should  bring  forth  ;^  on  account 
of  their  having  been  preserved  when  those  of  the  Egyp- 
tians were  destroyed.^  These  must  have  been  a  fruitful 
source  of  support.  They  could  not  be  redeemed  with 
money;  when  eight  days  old  they  were  delivered  in 
kind:^  the  blood  and  fat  were  offered  to  Jehovah,  and 
the  carcasses  were  the  priests'.^  Asses,  as  being  im- 
proper for  food,  were  redeemed  by  a  lamb,  or  else  slain.'' 


»  Lev.  xxvii.  14,  15.  ^  lb.  xxvii.  16—21.         '  lb.  xxvii.  22,  23,  24. 

^  Num.  xviii.  15.  17,  18.     ^  lb,  viii.  17.  f  Exod.  xxli.  30. 

8  Num.  xviii.  17.  ^  Exod.  xiii.  13. 


270  ANTIQUITIES  OF  THE  JEWS. 

And  all  the  firstlings  of  unclean  beasts  were  to  be  re- 
deemed and  given  to  the  priests.* 

A  fifth  item  was  the  first  fleece  of  all  the  sheep;* 
which,  in  a  pastoral  country  must  have  produced  much. 

A  sixth  item  was  the  first-born  of  man,  on  account  of 
their  having  been  preserved  when  the  first-born  of  the 
Egyptians  were  destroyed;""  every  male  child,  that  ar- 
rived at  a  month  old,  was  appointed  to  be  redeemed 
with  five  shekels,"^  or  about  12*.  6c?.  of  our  money.  And 
liow  much  this  would  come  to  may  be  ascertained  from 
Num.  iii.  43,  where  the  first-born  males  of  all  Israel, 
from  a  month  old  and  upward,  are  stated  to  be  22,273. 
But  these  are  the  first-born  of  a  whole  generation ;  let 
us  therefore  divide  them  by  thirty-three,  the  commonly- 
assigned  length  of  a  generation,  and  we  have  six  hun- 
dred and  seventy-three  as  the  average  of  the  first-born 
males  for  one  year,  which  at  five  shekels  each,  makes 
421/.  175.  6c?.  Calmet  tells  us,^  that  the  ceremony  of 
redemption  among  the  modern  Jews  is  as  follows : — If 
the  first-born  be  a  girl,  there  is  no  redemption,  let  the 
children  afterwards  be  ever  so  many;  but,  if  a  boy,  then, 
when  he  is  thirty  days  old,  a  descendant  of  Aaron  is 
sent  for,  who  is  most  agreeable  to  the  father,  and  the 
company  being  met,  the  father  brings  gold  or  silver  in 
a  cup  or  basin,  to  the  value  of  five  shekels  at  least. 
Then  the  child  is  put  into  the  priest's  hands,  who  asks 
the  mother  aloud,  whether  the  boy  be  her's  ?  And  if 
she  had  any  other  male,  or  female,  or  untimely  birth  ? 
To  all  of  which,  when  satisfactory  answers  are  given, 
the  priest  declares  that  the  child,  as  first-born,  belongs, 
to  him,  but  that  he  is  willing  to  restore  him  to  his  law- 
ful parent,  on  receiving  the  money  which  the  law  en- 

=•  Lev.  xxviii.  27,  ^  Deut.  xviii,  4.  "^  Num.  viii.  17. 

<*  lb.  xvii.  16.  <=  Art.  First-born. 


THE  PRIESTS.  271 

joins.  The  money  in  the  cup  is  accordingly  delivered, 
being  more  or  less,  according  to  the  ability  of  the  pa- 
rent, and  the  day  is  concluded  with  rejoicing.  But  if 
the  father  or  mother  be  of  the  family  of  Aaron,  they  do 
not  redeem  their  first-born.  Buxtorff''  adds  several 
other  circumstances  to  those  of  Calmet;  for  their  usages 
are  different  in  different  countries. 

A  seventh  item  of  Jewish  stipend  was,  the  tenth  of 
the  tithes,  which  the  Levites  collected  as  their  right, 
throughout  the  tribes.  They  were  commanded  to  de- 
vote that  part  as  a  heave- offering  to  Jehovah ;  which, 
like  all  the  other  heave-offerings,  belonged  to  the 
priests.''  What  the  value  of  this  tenth  of  the  whole 
tithes  of  Israel  might  be,  it  is  impossible  to  say :  but  in 
a  district  of  two  hundred  miles  long,  by  above  one  hun- 
dred broad,  taking  in  both  the  sides  of  Jordan,  it  could 
not  be  trifling. 

An  eighth  item  was,  the  fifth  part  that  was  added  to 
every  estimation  of  trespass,  in  the  things  of  the  Lord.*^ 

Lastly,  the  fruit  was  unclean  for  the  first  three  years, 
of  all  the  trees  that  were  planted ;  but,  in  the  fourth 
year,  all  the  fruit  was  the  Lord's ;  and,  consequently, 
the  property  of  the  priesthood.*^ 

Such  were  the  funds  allotted  to  the  priests ;  and  if 
the  consideration  of  their  amount  should  create  a  suspi- 
cion, that  part  of  them  was  intended  for  the  use  of  the 
Temple,  it  may  be  remarked,  that  the  half  shekel,  which 
was  enjoined  in  Exod.  xxx.  11 — 16,  to  be  paid  by  every 
male  of  twenty  years  old  and  upwards,  for  the  service 
of  the  sanctuary,  when  they  were  numbered,  and  whose 
value  and  application  at  that  time  are  particularly  men- 
tioned in  Exod.  xxxviii.  25 — ^28,  became  afterwards  a 


»  Synag.  Juda.  cap.  6.  ''  Num.  xviii.  26 — 31. 

<=  Lev.  V.  15,  16.  <*  lb.  xix.  23,  24. 


272  ANTHiUlTIES  OF  THE  JEWS. 

yearly  tax,  and  was  regularly  collected  by  the  proper 
persons,  before  and  at  the  feast  of  the  passover.  No\\> 
what  would  have  been  the  use  of  these  half  shekels,  if 
the  ordinary  expenses  had  been  defrayed  out  of  the 
funds  appropriated  to  the  priesthood  ?  Must  it  not  be 
obvious  to  every  one,  that  so  large  a  sum,  rigidly  ex- 
acted, was  fully  equal  to  the  annual  ordinary  expenses? 
Nor  are  we  to  suppose  that  these  half  shekels  were  con- 
fined to  Judea,  for  they  were  paid  by  every  proselyte;" 
and,  in  Josephus,^  we  have  the  decrees  of  Augustus  to 
the  Roman  empire ;  of  Agrippa  to  the  Ephesians  and 
people  of  Cyrene;  of  Flaccus,  the  proconsul,  to  the  Sar- 
dinians ;  and  of  Antonius,  the  proconsul,  to  the  Ephe- 
sians, forbidding  any  to  prevent  the  sacred  money  from 
being  sent  to  Jerusalem.  And  we  are  further  told,'=  that 
the  Jews  in  Babylon,  depending  on  the  strength  of  the 
cities  Neerda  and  Nisibis,  "  deposited  in  them  that  half 
shekel,  which  every  one,  by  the  custom  of  their  coun- 
try, offered  to  God ;  as  well  as  the  other  things  they 
had  devoted  to  him;  for  they  made  use  of  these  cities  as 
a  treasury,  whence,  at  a  proper  time,  they  were  trans- 
mitted to  Jerusalem ;  and  many  thousand  men,"  adds 
Josephus,  "  undertook  the  carriage  of  these  donations, 
out  of  fear  of  the  ravages  of  the  Parthians,  to  whom  the 
Babylonians  were  then  subject." 

On  the  festivals,  the  priests  were  supplied  in  the  fol- 
lowing way  : — From  those  nine  parts,  which  remained 
to  the  proprietors  of  Judea,  after  the  tithe  was  paid  to 
the  Levites,  they  took  another  tenth  part,  which  wa5 
either  carried  to  Jerusalem  in  kind,  or  if  that  they  were, 
too  far,  they  sent  the  value  of  it  in  money,  adding  thereto 
a  fifth  from  the  whole,  as  the  rabbins  inform  us ;  ^  in 


»  Ps.  Ixviii.  3(X  ^  Antiq.  xvi.  6. 

<-  lb.  xviii.  9..  ''  Lyran.Deut.  xxvi.  12. 


tttE  PtllESTS.  273 

order,  with  both,  to  defray  the  expense  of  the  public 
festivals.'^    It  is  in  reference  to  this,  that  they  explain 
Deut.  xiv.  22,  23.  "  Thou  shalt  surely  tithe  all  the  in- 
crease of  thy  seed,  that  the  field  bringeth  forth  year  by 
year.    And  thou  shalt  eat  before  the  Lord  thy  God,  in 
the  place  which  he  shall  choose  to  place  his  name  there, 
the  tithe  of  thy  corn,  and  of  thy  wine,  and  of  thy  oil, 
and  of  the  firstlings  of  thy  herds,  and  of  thy  flocks:  that 
thou  mayest  learn  to  fear  the  Lord  thy  God  always.^''' 
Josephus  also  speaks  of  these  feasts  which  were  made  in 
the  Temple,  and  in  the  holy  city.''    We  may  therefore 
conclude,  that  the  nine  preceding  articles  were  the  sti- 
pends of  the  Jewish  priesthood ;  and  that  God  intended 
them  to  be  so  liberal,  in  order  to  give  weight  to  their  in- 
structions, as  well  as  to  compensate  for  their  having  no  lot 
among  the  tribes  of  Israel.    Indeed,  we  have  positive  evi- 
dence that,  besides  the  regular  collection  of  the  half  shekel 
annually,  for  the  ordinary  expenses  of  the  Temple,  the 
morning  and  evening  burnt- offerings  for  the  sabbaths, 
for  the  new  moons,  and  for  the  set  feasts,  were  provided, 
not  by  the  priests,  but  by  the  king,  in  order  to  keep  the 
stipends  entire  for  their  support.*^ 

It  is  but  just,  however,  to  own,  that  when  the  nation 
was  poor,  after  their  return  from  the  Captivity,  and 
when  mutual  privations  became  necessary,  the  funds  of 
the  priesthood  were  evidently  trenched  upon,  and  part  of 
them  was  applied  to  the  support  of  the  Temple  f  with 
the  consent,  no  doubt,  of  that  body,  who  were  as  for- 
ward, as  others  to  give  their  aid  to  the  support  of  reli- 
gion, when  necessity  required  their  example. 

I  have  not  been  able  to  learn  in  what  proportions  these 
items  of  support  were  divided ;  but,  as  the  priests  were 

»  Godwin's  Moses  and  Aaron,  book  vi.  ch.  3.  ''  Calmet  Art.  Tithes. 

0  Antiq.iv.8.        •<  2Chron.xxxi.3.  Ezravi.8— 10;  vii.l6,  17.Ezek.xlv,  17. 
•  Neh,  X.  32—39. 

Vol.  I.  M  m. 


^74  ANTIQUITIES  OF  THE  JEWS. 

positively  precluded  from  inheritances  in  land,  and  yet 
appear  to  have  been  possessed  of  very  different  degrees 
of  wealth,  it  would  seem  but  natural  to  conclude^  that 
there  was  some  scale  of  proportions,  according  to  which 
the  ranks  of  the  priesthood  received  their  respective 
shares.  Indeed,  we  have  some  general  mention  of  this 
in  2  Chron.  xxxi.  15 — 19. 

Thus  have  we  run  over  a  variety  of  particulars  re- 
specting the  priesthood :  there  are  yet,  however,  two 
things,  which  one  would  wish  to  know  respecting  them, 
and  these  are  their  marriages  and  numbers. 

Of  their  marriages  we  know  but  little.  Like  the  high 
priests,  they  were  forbidden  to  marry  a  widow,  or  one 
divorced ;  but  might  marry  virgins,  or  the  widow  of  a 
priest  ;*  and  it  was  reckoned  disgraceful  to  marry  either 
into  families  of  bad  character,  or  having  hereditary 
diseases.^ 

Concerning  their  numbers^  we  have  very  few  hints  in 
Scripture.  When  God  made  choice  of  the  family  of  Aa- 
ron, a  short  time  after  the  Israelites  came  out  of  Egypt, 
A.M.  2514,  and  before  Christ,  1490,  there  were  only 
himself  and  his  four  sons  Nadab  and  Abihu,  Eleazar  and 
Ithamar ;"  the  two  eldest  of  whom  soon  died,^  and  left 
the  priesthood  exclusively  to  the  families  of  Eleazar  and 
Ithamar.  We  have  no  more  notice  of  them,  as  distinct 
from  the  rest  of  the  tribe  of  Levi,  for  four  hundred  and 
forty-three  years,  or  till  the  time  that  the  Israelites  met 
to  make  David  king,  A.M.. 2957,  and  before  Christ 
1047,  when  Jehoiada  is  said  to  be  the  leader  of  three 
thousand  seven  hundred  Aaronites;  and  Zadok,  another 
person  mighty  in  valour,  with  twenty-two  captains,  all 
his  brethren.^    The  next  notice  we  have  of  them  is  a 

»  Ezek.  xliv.  22.  ''  Lev.  xxi.  7.  "  Exod,  xxviii,  1 

^  Lev.  X.  1,  2.  «  1  Chron.  xii.  27,  28. 


THE  PRIESTS.  275 

short  time  after,  at  the  bringmg  up  of  the  ark  from  Kir- 
jathjearim,  but  they  are  not  particularly  specified  i'' it 
is  only  said  in  what  manner  some  of  them  were  employed 
on  the  occasion.^  It  may  be  remarked,  that  at  this  time^ 
and  for  a  great  while  before,  the  ark  and  tabernacle 
were  in  separate  places ;  the  one  being  formerly  at  Kir- 
jathjearim,  and  Obededom,  and  now  at  Jerusalem,  while 
the  tabernacle  of  the  congregation  remained  at  Gibeon  : 
now,  therefore,  was  the  time  when  the  pious  David  ap- 
pointed attendants  for  each ;  for  Benaiah  and  Jahaziel 
was  appointed  to  the  ark  at  Jerusalem,"  and  Zadok  and 
his  brethren  to  the  tabernacle  at  Gibeon.**    Afterwards, 
however,  he  altered  this  arrangement ;  for,  having  pro- 
posed to  build  a  temple  to  Jehovah,  and  the  proposal 
having  been  accepted,  God  gave  him,  by  particular  in- 
spiration,^ a  model  of  the  temple  and  all  its  service  ;  and 
therefore,  among  other  things,  he  divided  the  priesthood 
into  twenty-four  courses,  but  without   giving   us   the 
sum  total  of  the  order/  We  have  already  seen,  that  the 
number  of  those  who  returned  from  Babylon  was  four 
thousand  two  hundred  and  eighty-nine  ;^  some  of  these 
had  unfortunately  taken  strange  wives, •"  whom  they  af- 
terwards divorced ;  but  the  whole  of  them,  when  Nehe- 
miah  came,  were  so  changed  to  the  better,  that  the  heads 
of  their  families  signed  the  national  covenant  of  adhe- 
rence to  the  true  worship  of  Jehovah ;'  and  most  of  them 
resided  at  Jerusalem,  where  their  presence  and  influence 
were  much  needed.    We  have  the  number  of  those  who 
resided  at  Jerusalem  particularly  mentioned  in  Neh.  xi. 
10 — 14.    They  were  one  thousand  one   hundred  and 
ninety-two ;  and  were  a  part  of  the  one  thousand  seven 
hundred  and  sixty  which  are  mentioned  in  1  Chron.  ix. 

»  1  Chron.  xv.  4, 5.  *>  Verse  24.  ■=  1  Clwon.  xvi.  6. 

^  lb.  xvi.  39,  40.  «  lb.  xxviii.  11—19.  '  lb.  xxiv.  1. 

«  Ezr»,  ii.  36—39,  h  lb,  x.  19—22.  t  Neh.  x.  1—8. 


276  ANTIQUITIES  OF  THE  JEWS. 

10 — 13  ;  the  rest  being  scattered  throughout  the  coun- 
try.* Yet  we  are  not  to  suppose  that  the  Jews,  who 
served  in  their  courses  at  the  Temple,  in  our  Saviour's 
days,  were  so  very  few :  for,  in  the  Hebrew  writings,  we 
read  of  numerous  stations  of  them  in  different  places ; 
and  Josephus''  says,  that  there  were  four  tribes  of  priest's 
and  every  tribe  above  five  thousand  persons.  Now  this 
happened  after  our  Saviour's  death ;  for  Josephus  was 
living  at  the  time  that  Jerusalem  was  destroyed  by  the 
Romans. 

There  is  one  thing  still  which  we  ought  to  notice  con- 
cerning the  priesthood,  and  that  is,  the  care  that  was 
taken  to  prevent  them  from  being  polluted  by  any  cere- 
monial defilement;  and,  consequently,  disqualified  for 
public  service.  Now,  in  this  respect,  they  were  to  be 
holier  than  other  men ;  for,  besides  the  caution  to  avoid 
ordinary  violations  of  the  Divine  law,*"  their  mourning 
for  the  dead,  and  consequent  defilement  on  that  account, 
was  confined  to  the  nearest  relations,^  lest  the  service  of 
God  should  be  interrupted. 

The  preceding  statements  contain  all  that  is  necessary 
to  be  known  at  present y  concerning  the  priesthood.  Any 
other  observations  Vvhich  such  a  religious  establishment 
may  suggest,  will  be  noticed  when  we  treat  of  the  other 
-orders  who  ministered  at  the  Temple. 

SECTION  IV. 

The  Levites. 

'J"he  reason  why  they  were  cliosen ;  nature  of  their  ennployment  during  the  Ta- 
bernacle.  The  twenty-four  courses  during  the  Temple ;  three  catalogues  of 
these.  Their  employments  while  at  the  Temple,  threefold,  1st.  As  porters 
and  servants  through  the  day.  2nd.  As  guards  along  with  the  priests  dui-ing 

=•  Neh.  xi.  20.  ^  In  his  second  book  against  Apion. 

'  Lev.  xxii.  1—10.  ^  Ley.  sxi.  1—3. 


THE  LEVITES.  277 

the  night.  The  man  of  the  Mountain  of  the  House,  who  ?  3cl.  As  musicians. 
The  temple  Music,  cither  vocal  or  instrumental.  The  instrumental  music, 
three  kinds.  1st.  Wind  instruments,  as  the  trumpet,  flute,  timbrel,  tabret, 
and  organ.  2d,  Instruments  with  strings,  as  the  psaltery  and  harp.  3d.  Those 
that  sounded  by  concussion,  as  the  cymbals.  A  particular  account  of  all 
these.  The  maximum  and  minimum  of  the  Temple  band.  Account  of  the 
music  during  divine  service.  The  psalms  sung  on  the  different  days  of  the 
week.  Every  psalm  divided  into  three  parts  :  the  24th  Psalm  given  as  an  ex- 
ample. The  meaning  of  Selah,  and  the  number  of  times  it  occurs  in  Scrip- 
ture. How  the  Levites  were  employed  at  home.  The  age  when  they  might 
serve,  and  could  retire  from  service;  the  form  of  their  consecration ;  their 
distinctive  dress.  The  thirty-five  Levitical  cities :  the  Cities  of  Refuge  de- 
scribed ;  the  other  funds  for  their  support ;  their  numbers. 

After  having  treated  of  the  priests,  the  ministers  of 
the  Temple,  next  in  order,  that  present  themselves  to 
our  consideration,  are  the  Levites. 

These  included  the  whole  tribe  of  Levi,  except  the 
family  of  Aaron ;  and  they  were  chosen  to  the  service  of 
the  Tabernacle  and  Temple  in  place  of  the  first-born  of 
the  males  of  Israel,  which,  in  Old  Testament  times,  were 
accounted  holy  to  the  Lord.^  Accordingly,  when  the 
numbers  of  the  two  were  taken,  and  the  Levites  were 
found  to  be  considerably  fewer  than  the  first-born  males 
of  Israel,^  those  of  the  first-born  that  were  too  many, 
were  ordered  to  be  redeemed  at  the  rate  of  five  shekels, 
or  12s.  6d.  each,  allowing  the  shekel  to  be  half-a-crown ;" 
and  the  money  to  be  given  to  Aaron  and  his  sons,  as  a 
part  of  their  allotted  subsistence.'*  At  that  time,  also,  as 
the  Levites  stood  in  need  of  cattle  to  feed  round  the  su- 
burbs of  their  cities,  and  afford  them  the  conveniences 
of  milk,  butter,  cheese,  and  animal  food,  so  the  cattle 
which  they  then  happened  to  have,  were  considered  at 
that  time,  as  an  equivalent  for  all  the  firstlings  of  the 
cattle  that  the  Israelites  then  had.  And,  accordingly, 
the  firstlings  were  not  then  brought,  as  they  were  en- 

»  Numb.  lii.  12.  ^  lb.  iii.  43;  iii.  22.  28.  34. 

'  lb.  iii.  4r.  *  lb.  iii.  48— 51, 


278  ANTIQUITIES  OF  THE  JEWS. 

joined  to  be  in  the  succeeding  years,  to  the  altar,  and 
to  the  priesthood.'*  Having  thus  seen  their  original 
appointment,  let  us  next  consider  the  nature  of  their 
office. 

Under  the  Tabernacle,  their  office  was  to  carry  it, 
and  its  furniture,  from  place  to  place ;  after  they  had 
been  packed  up  by  the  priests  :^  and  each  of  the  families 
of  the  Levites  had  its  particular  department.  Thus  the 
Gershonites  carried  the  Tabernacle,  the  tent  and  its 
covering,  the  hanging  of  the  door  of  the  Tabernacle,  the 
hanging  of  the  court,  the  curtain  for  the  door  of  the 
court,  which  was  by  the  Tabernacle,  and  by  the  altar 
round  about,  and  the  cords,'  for  which  they  were  al- 
lowed two  waggons,  drawn  by  two  oxen  each.**  The  Ko- 
hathites  carried  the  ark,  the  table  of  the  shew  bread, 
the  candlestick,  the  two  altars  of  burnt-offering  and  in- 
cense, the  vessels  of  the  sanctuary,  the  hangings,  and  all 
the  service  thereof,^  for  which  they  were  allowed  no 
waggons,  because  these  were  carried  on  their  shoulders.^ 
The  Merarites  carried  the  boards  of  the  Tabernacle, 
the  bars,  pillars,  sockets,  and  vessels  thereof,  and  the 
pillars  of  the  court  round  about,  and  their  sockets,  and 
their  pins,  and  their  cords,^  for  which  they  were  allowed 
four  waggons,  drawn  by  two  oxen  each.'*  In  this  manner 
they  proceeded  in  all  their  journeys ;  and  when  they 
settled  in  a  place,  and  had  erected  the  Tabernacle,  the 
different  families  pitched  themselves  around  it  in  the  fol- 
lowing order  : — The  Gershonites  behind  it  on  the  west;' 
the  Kohathites  on  the  south ;''  the  Merarites  on  the 
north;"  and  Aaron  and  his  sons  on  the  east:"  and  all 
of  them  assisted  Aaron  and  his  family  in  taking  care  of 

=>  Numb.  iii.  41.  ^  lb.  iv.  4—15.  '  lb.  iii.  25,  26 ;  iv.  24—28. 

^  lb.  vii.  7.  '  Numb.  iii.  31 ;  iv.  4—15.  *  lb.  vii.  9. 

g  lb.  iii.  36,  37;  iy.  31,  32.  ^  lb.  vii.  8.  «  lb.  iii.  23. 

f=  lb.  iii.  29.  '  lb.  iii,  35.  »  lb.  iii.  38. 


THE  LEVITES.  279 

the  Tabernacle  when  it  was  pitched, — only  they  were 
not  allowed  to  approach  the  altar.* 

Such  appears  to  have  been  the  nature  of  their  ser- 
vice while  in  the  wilderness ;  but  when  they  came  into 
Canaan,  it  was  somewhat  altered :  for,  while  part  of 
them  attended  the  Tabernacle  and  ark,  the  rest  were 
distributed  through  the  land,  in  the  several  cities  that 
were  allotted  to  them.  These  cities  are  commonly  said  to 
be  forty-eight ;  but  it  was  not  strictly  so,  for  thirteen  of 
them  were  the  residence  of  the  priests,^  and  only  thirty- 
five  the  cities  of  the  Levites ;  the  names  of  which,  and 
the  tribes  in  which  they  were  situated,  may  be  seen  by 
consulting  Josh.  xxi.  20 — 42,  and  1  Chron.  vi.  64 — 81. 
It  is  generally  known,  also,  that  six  of  these  Aaronical 
and  Levitical  cities  were  styled  Cities  of  Refuge,  because 
they  were  appointed  for  those  who  had  unintentionally 
been  guilty  of  murder.''  Now,  as  the  unofficiating  Le- 
vites had  a  residence  in  thirty-five  of  these  cities,  and 
possessed  a  kind  of  sacred  character,  it  is  natural  to 
think  that  they  would  employ  themselves  in  something 
suited  to  that  character.  Accordingly,  they  are  thought 
to  have  assisted  in  preparing  the  minds  of  the  young  for 
waiting  with  profit  on  the  public  ordinances.  In  short, 
while  the  family  of  Aaron  were  the  established  ministers, 
they  have  been  considered  as  the  established  schoolmas- 
ters of  the  children  of  Israel.'*  In  the  days  of  David,  we 
find  a  third  alteration  taking  place  in  the  service  of  the 
Levites :  for,  when  God  accepted  his  intention  of  build- 
ing a  temple  to  his  name,  he  also  gave  him  a  draft  of 
that  sacred  edifice,  and  of  the  courses  of  the  Levites  that 
should  attend  it.^  While  the  priests,  therefore,  were  di- 


"  lb.  xviii.  2— r.  b  Josh.  xxi.  13—19.  1  Chron.  vi.  54—60. 

=  Deut.  iv.  41 — 43.  Josh.  xx.  2—9. 

*  Lightfoot's  Harm,  of  the  Four  Evangelists,  part  i.  §  7,  and  part  iii.  §  17. 
"  I  Chron,  xxviii.  12, 13. 


280 


ANTIQUITIES  OF  THE  JEWS. 


vided  into  twenty-four  courses,  that  they  might  attend 
the  Temple  weekly,  and  only  officiate  about  two  weeks 
in  the  year,  the  Levites  were  divided  into  twenty-four 
courses  also.  In  the  first  Book  of  Chronicles,  we  have 
four  times  twenty-four  courses  of  Levites  mentioned,  but 
all  their  offices  are  not  distinctly  stated.  The  first  is  in 
ch.  xxiii.  7 — 23,  and  stands  thus  : — 


Gershon-^ 


Kohath  < 


Merari 


1.  Jehiel.  2.  Zetham.  3.  JoeL 
4.  Shelomith.  5.  Haziel.  6. 
Ha  ran. 

7.  Jahath.  8.  Zina.  9.  Jeush. 
10.  Beriah. 

^,  C  Gershom.  11.  ShebuelEli- 
^  ^^  ^      ezer.    12.  Rehabiah. 

13.  Shelomith,  the  chief. 

14.  Jeriah.    15.  Amariah.    16.  Ja- 
haziel.     17.  Jekaraeam. 

18.  Micah.     19.  Jesiah. 

20.  Eleazar.     21.  Kish. 
22.  Mahli.     23.  Eder.     24.  Jere- 
moth. 


This  is  the  first  catalogue  of  the  twenty-four  courses ; 
but  I  cannot  determine  to  what  department  they  were 
appointed.  It  is  probable,  from  the  fifth  verse,  that  they 
were  either  porters  or  musicians.  Those  who  examine 
the  passage  where  they  are  mentioned,  will  find  Shimei 
mentioned  in  the  ninth  verse :  but  he  is  evidently  mis- 
placed, for  his  sons  are  given  in  the  tenth  verse ;  and 
the  end  of  the  ninth  verse  plainly  tells  us,  that  the  per- 
sons mentioned  in  it,  were  not  his  sons,  but  those  of 
Laadan. 

We  have  a  second  catalogue  of  Levites.  divided  into 
twenty-four  courses,  in  1  Chron.  xxiv.  20 — 31;  as 
follows : — 


THE  LEVITES. 


5281 


Gershon 


Kohath 


Merari  -< 


None. 
Amram 

Izhar 

Hebron 

Uzziel 

Mahli 
Mushi 
Jaaziah 


I.  Shubael.    2.  His  son  Jehdeiah. 
3.  Rehabiah.    4.  His  son  Isshiah. 

5.  Shelomith.    6.  His  son  Jahath. 

7.  Jeriah.    8.  Amariah.  9.  Jaha- 
ziel.    10.  Jekameam. 

II.  Michah.  12.  His  son  Shamir. 
13.  Isshiah.    14.  His  son  Zecha- 

riah. 
15.  Eleazar.    16.  Kish.    17.  His 

son  Jerahmeel. 
18.  Mahli.    19.  Eder.    20.  Jere- 

moth. 
21.  Beno.  22.  Shoham.  23.  Zac- 

cur.  24.  Ibri. 


In  this  catalogue  we  have  almost  the  same  names  as 
in  the  former,  only  the  sons  of  some  of  them  are  also 
added ;  and  the  reason  given  for  it  is,  that  '•'  they  like- 
wise cast  lots  over  against  their  brethren,  the  sons  of 
Aaron,  in  the  presence  of  David  the  king,  and  Zadok 
and  Ahimelech,  and  the  chief  of  the  fathers  of  the  priests 
and  Levites,  even  the  principal  fathers  over  against 
their  younger  brethren."" 

The  third  catalogue  is  given  us  in  1  Chron.  xxv.  1, 
&c.  where  the  courses  are  first  classed,  according  to 
their  employment  of  musicians,  and  then  in  the  order  in 
which  they  served.  Their  arrangement  according  to 
their  employment  is  as  follows : — 


1.  Asaph. 

2.  Jeduthan. 


Zaccur,  Joseph,  Nethaniah,  Azarelah. 
Gedaliah,  Zeri,  Jeshaiah,  Hashabiah, 
Mattithiah,  Jesharelah.'' 


»  1  Chron.  xxiv.  31. 

■>  I  have  added  Jesharelah  to  make  up  the  six ;  because,  in  the  third  verse, 
although  he  is  said  to  have  six  sons,  five  only  are  mentioned ;  and  in  comparing 
them  with  the  courses,  Jesharelah  is  mentioned  as  one  additional. 

Vol.  T.  N  n 


*i52  ANTIQUITIES  OF  THE  JEWS. 

3.  Heman.  Bukkiah,  Mattaniah,  Uzziel,  Shebuel, 

Jerimoth,  Hananiah,  Hanani,  Elia- 
thah,  Giddalti,  Romamti-ezer,  Josh- 
bekashah,  Mallothi,  Hothir,  Maha- 
zioth. 


According  to  their  courses  they  served  as  follows : — 
1.  Joseph;  2.  Gedaliah ;  3.  Zaccur;  4.  Izri;  5.  Ne- 


thaniah  ;  6.  Bukkiah  ; 


7.  Jesharelah  ;  8.  Jeshaiah ;  9. 


Mattaniah ;  10.  Shimei,  who  I  take  to  be  the  same  as 
Uzziel  in  the  above  table,  because  all  the  names  corres- 
pond but  his;  11.  Azareel,  or  Azarelah ;  12.  Hasha- 
biah;  13.  Shubael,  or  Shebuel;  14.  Mattithiah ;  15. 
Jerimoth;  16.  Hananiah;  17.  Joshbekashah ;  18.  Hana- 
ni;  19.  Mallothi ;  20.  Eliathah;  21.  Hothir;  22,  Gid- 
dalti; 23.  Mahazioth ;  arid,  24.  Romamti-ezer. 

After  the  above  list  of  the  musicians,  we  have  only- 
one  other  calalogue,  viz,  that  of  the  twenty-four  courses 
of  porters :  this  is  inserted  in  1  Chron.  xxvi.  1 — 12, 
and  stands  as  follows  : — 


Kore  Meshelemiah 


Obededom 


Merari  Hosah 


1.  Zechariah.      2.  Jedaiel.  3. 

Zebadiah,     4.    Jathniel.    5. 

Elam.  6.  Jehohanan.  7.  Eli- 

oenai. 
Shemaiah,  whose  sons  were,  8. 

Othni.  9.  Raphael.  10.  Obed. 

11.  Elzabad.   12.  Elihu.   13. 

Semachiah. , 
14.  Jehozabad.    15.  Joah.   16. 

Sacur.     17.  Nethaneel.    18. 

Ammiel.     19.  Issachar.    20. 

Peulthai. 
21.  Simri.     22.  Hilkiah.     2;>. 

Tebaliah.  24.  Zechariah. 


These  were  the  twenty-four  courses  of  porters :  their 
different  posts  are  given  in  1  Chron.  xxvi.  13 — 16;  and 
it  would  appear  from  1  Chron.  xxvi.  17 — 19,  that  the 


THE  LEVITES.  283 

guard  of  Levites  for  each  day  was  twenty-four.  In  1 
Chron.  ix.  20 — 34,  we  have  some  additional  particulars, 
respecting  the  articles  of  which  they  had  the  charge. 

As  the  business  of  the  Levites  under  the  second  Tem- 
ple was  much  the  same  as  under  the  first,  it  will  not 
be  necessary  to  discuss  it  in  a  separate  article ;  we  shall, 
therefore,  here  consider  at  once  the  office  of  the  Levites 
under  both  Temples.  And  first,  of  their  acting  as  por- 
ters and  servants  to  the  priests  in  the  Temple. 

In  the  preceding  tables  of  courses  we  have  seen  that 
the  porters  were  distinct  from  the  singers ;  and,  accor- 
dingly, in  the  Temple  service,  the  one,  we  are  told, 
might  not  intrude  on  the  office  of  the  other ;  nor  either 
of  them  on  the  priesthood. 

The  office  of  the  porters  was  threefold  : — 

1.  They  opened  the  doors  into  the  outer  wall  which 
led  into  the  Court  of  the  Gentiles,  and  the  east,  north, 
and  south  doors  of  the  Court  of  the  Women ;  for  the 
priest  opened  the  west,  and  all  the  other  doors  that  led 
into  the  Court  of  Israel.  They  attended  in  these  gates 
through  the  day,  twenty-four  in  number,  so  as  to  pre- 
vent any  prejudice  that  might  happen  to  the  purity, 
safety,  or  peace  of  the  Temple  ;*  and  they  shut  them  at 
night. 

2.  They  had  the  charge  of  keeping  the  gilding  that 
was  around  the  gates  (formerly  mentioned)  clear  and 
bright. 

3.  Their's,  likewise,  was  the  care  of  the  treasure  cham- 
bers at  their  respective  wards,  for  we  find  four  of  the 
chief  porters  so  appointed  in  I  Chron.  ix.  26  ;  and  their 
names  and  articles  of  trust  are  given  in  1  Chron.  xxvi. 
20—29  ;  2  Chron.  xxxi.  12—14. 

But  besides  their  acting  as  porters  and  servants  through 


•*  1  Chron.  xxvi.  17,18. 


!284  ANTIQUITIES  OF  THE  JEWS. 

the  day,  we  are  informed,  in  the  second  place,  that  they 
acted  as  gua7'ds  of  the  Temple,  in  conjunction  with  the 
priests,  during  the  night.     These  stations  were  twenty- 
four  in  number,  and  were  as  follow : — One  at  the  east  gate 
of  the  outer  wall,  or  the  gate  Shushan;  one  at  the  north 
gate  Tedi ;  two  at  the  two  south  gates  of  Huldah ;  and 
one  at  the  north-west  gate  Coponius.    The  three  other 
gates  on  that  quarter,  of  Parbar,  and  the  two  Asuppim, 
although  they  had  porters  through  the  day,  had  no 
guards  appointed  them  in  the  night,  either  because  the 
steepness  of  the  ascent  without  formed  the  security,  or 
because  they  were  provided  for  in  some  other  way. 
Thus,  there  were  five  guards  during  the  night  round 
the  gates  of  the  outer  wall:  but,  besides  these  there  were 
four  others  in  the  four  cornei^  of  the  Court  of  the  Gen- 
tiles; so  that,  round  the  outer  wall,  there  were  no  fewer 
than  nine  guards.    If  we  approach  nearer  the  Temple, 
there  was  one  at  each  of  the  four  corners  of  the  wall 
that  surrounded  the  Courts  of  the  Women  and  of  Israel; 
who  had  their  stations  without  the  wall,  but  within  the 
Sacred  Fence.    The  east,  north,  and  south  gates,  that 
led  into  the  Court  of  the  Women,  had  no  guards,  pro- 
bably because  they  thought  them  sufliciently  defended 
by  the  guards  already  mentioned.    But  the  Courts  of 
Israel  and  the  priests  being  far  more  sacred,  a  number 
of  guards  was  stationed  around  them.   Thus  the  Levites 
had  a  nightly  station  at  the  east  gate  of  Nicanor,  which 
led  from  the  Court  of  the  Women  into  the  Court  of  Is- 
rael :  one  at  the  gate  of  Firstlings,  and  two  at  the  gate 
of  Kindling,  both  on  the  south  side :  one  immediately, 
behind  the  Most  Holy  Place  on  the  west,  although  there 
was  no  gate  in  that  quarter,  probably  out  of  respect. 
And  on  the  north  side  there  were  two  at  the  gate  Cor- 
ban,  or  Kerben,  opposite  the  porch,  and  one  at  the  gate 
Nitsuo;  opposite  the  altar,  thereby  making  ei^ht  in  all, 


THE  LEVITES.  285 

while  the  priests  had  three  stations, — viz.  one  at  Bith- 
muked,  on  the  north-west ;  one  at  the  gate  Nitsiio,  on 
the  north-east;  and  one  at  the  Water  Gate  on  the  south- 
east. Having  thus  enumerated  them,  let  us  see  how  the 
account  stands : 

At  five  of  the  gates  in  the  outer  wall  there  were  -  5 

At  the  four  corners  of  the  Court  of  the  Gentiles  -  4 
At  the  four  corners  of  the  wall  within  the  Sacred 

Fence             „              -              -              .  -  4 

The  Levitical  guards  round  the  Court  of  Israel  -  8 

The  priests'  guards  round  the  Court  of  Israel  -  3 

In  all  24 

Thus  the  whole  guards  round  the  Temple  every  night 
were  twenty-four ;  of  which  twenty-one  were  Levites, 
and  three  were  priests. 

But  in  a  matter  of  such  importance  as  that  of  defend- 
ing the  Temple,  it  is  natural  to  think  that  an  overseer 
would  be  appointed  over  these  guards  to  see  that  every 
one  did  his  duty.  And,  accordingly,  we  noticed,*  that 
the  third  class  of  overseers  in  the  Temple  was  this  very 
person.  His  common  name  was  "  The  Man  of  the  Moun- 
tain of  the  House  :"  and  Maimonides  tells  us,  "  that  if 
he  found  any  not  standing,  he  said  unto  him,  '  Peace  be 
unto  thee,'  having  thus  a  respect  to  human  weakness ; 
but  if  he  found  any  asleep,  he  immediately  struck  him, 
and  sometimes  setfire  to  his  garments.  So  that  they  would 
sometimes  say  to  their  next  neighbour,  ^  What  noise  is 
yonder  in  the  Court?'  and  would  receive  for  answer, 
<'  It  is  the  noise  of  a  Levite  beaten,  and  his  coat  burnt 
because  he  slept  upon  guard.' "  Perhaps  it  is  to  this 
that  our  glorified  Redeemer  refers,  when  he  says,  in 

»  Fart  iii.  §  ii. 


286  ANTIQUITIES  OF  THE  JEWS. 

Rev.  xvi.  15,  "  Behold  I  come  as  a  thief;  blessed  is  he 
that  watcheth,  and  keepeth  his  garments,  lest  he  walk 
naked,  and  they  see  his  shame." 

Dr.  Lowth,  in  his  new  translation  of  Isaiah,*  sup- 
poses that  the  hundred  and  thirty-fourth  psalm  gives  us 
an  example  of  the  manner  in  which  the  watchmen  of  the 
Temple  acted  during  the  night;  and  that  the  whole 
psalm  is  nothing  more  that  the  alternate  cry  of  two  dif- 
ferent divisions.  The  first  of  which  addresses  the  second, 
reminding  them  of  their  duty,  and  the  second  answers 
by  a  solemn  blessing.  The  address  and  the  answer,  he 
thinks,  seem  both  to  be  a  set  form  which  each  division 
proclaimed,  or  sung  aloud,  at  stated  intervals,  to  notify 
the  time  of  night.  The  following  is  his  translation  and 
division  of  the  psalm  : — 

First  chorus,  ^^  Come  on  now,  bless  ye  Jehovah ;  all 
ye  servants  of  Jehovah,  ye  that  stand  in  the  house  of 
Jehovah  in  the  nights ;  lift  up  your  hands  towards  the 
sanctuary  and  bless  ye  Jehovah."  Second  chorus,  ^*  Je- 
hovah, bless  thee  out  of  Zion ;  he  that  made  heaven 
and  earth."  Were  I  to  form  a  conjecture  on  this  psalm, 
I  should  differ  a  little  from  that  learned  prelate,  and 
suppose  it  to  be  the  address  of,  and  response  to,  the 
Man  of  the  Mountain  of  the  House,  as  he  was  going  his 
nightly  rounds;  or  the  address  and  response  of  the  com- 
panies when  they  came  to  change  guard. 

Having  seen  how  one  division  of  the  Levites  acted  as 
porters  through  the  day,  and  another  as  guards  through 
the  night;  let  us  next  attend  to  those  whose  office  it  was 
to  act  as  musicians.  These  we  already  mentioned  in  a  . 
general  way,  when  speaking  of  the  third  catalogue  of 
the  courses,  as  recorded  in  1  Chron.  xxv.  1,  &c. ;  and 
it  m^y  now  be  added,  that,  on  grand  occasions,  when 

»  Ch,  Ixii.  6.    Note. 


THE  LEVITES.  287 

a  full  band  was  formed^  the  family  of  Heman  sung  in 
the  midle;"  the  family  of  Asaph  on  his  right  hand;^  and 
the  family  of  Ethan  on  his  left ;"  the  ordinary  place  of 
singing,  being  (as  we  have  already  seen)  between  the 
Court  of  Israel  and  the  altar,  in  the  east  end  of  the 
Court  of  the  Priests.  But  although  the  Levites  were 
the  appointed  ministers  of  song,  we  are  not  to  suppose 
that  they  exclusively  performed  at  the  Temple  service; 
for  the  Jewish  writers  tell  us,  that  those  of  the  Israelites 
who  were  men  of  note,  and  married  to  any  daughters  of 
the  priests,  might  sometimes  ascend  the  desk,  and  join 
the  department  of  instrumental  music  with  the  particular 
instruments  on  which  they  excelled ;  but  they  were  not 
permitted,  on  any  account,  to  join  in  the  vocal,  that 
being  considered  the  most  solemn  part.  Perhaps  it  was 
this  which  gave  occasion  for  the  observation  in  2  Sam, 
vi.  5,  at  the  bringing  up  the  ark  from  Kirjathjearim, 
that  ^'  David  and  all  the  house  of  Israel  played  on  all 
manner  of  instruments  made  of  fir  wood,  even  on  harps, 
and  on  psalteries,  and  on  timbrels,  and  on  cornets,  and 
cymbals." 

In  the  vocal  department  there  might  never  be  fewer 
than  twelve,  because  that  was  particularly  mentioned  at 
their  first  appointment  f  but  there  was  no  restriction  as 
to  any  number  above  it.  And  although  the  Levites' 
children  were  not  permitted  at  other  times  to  enter  the 
Court,  yet  when  their  fathers  attended,  they  were  al- 
lowed to  stand  between  their  feet  and  join  in  the  psalm. 
Two  reasons  are  commonly  assigned  for  this  conduct : 
the  first  from  Scripture,  because  it  is  mentioned  in  Ezra 
iii.  9,  that  Jeshua,  Kadmiel,  and  Henadad  attended  with 
their  sons  ;  and  the  second  from  the  Gemara,  when  the 


•  1  Chron.  vi.  33—38.  <•  lb.  vi.  39—43. 

=  lb.  vi.  44— 4^.  *  I  Chroo.  xxv.  ?, 


288  ANTIQUITIES  OF  THE  JEWS. 

variety  of  voices,  as  sweetening  the  music,  is  particularly 
noticed.  Might  not  a  third  with  as  great  propriety  have 
been  added, — viz.  that  it  was  creating  a  reverence  in 
their  young  minds  for  the  service  of  the  sanctuary,  and 
preparing  them  to  act  when  officially  called  upon  ? 

Calniet,  in  his  Dictionary,  when  treating  of  the  Jewish 
music,  takes  occasion  to  remark,  that  women  as  well  as 
men  were  often  employed  in  the  vocal  department  of  the 
Temple  music;  and  that  they  were  always  the  daughters 
of  the  Levites.  His  arguments  for  which  are  the  follow- 
ing:— Heman  is  said  to  have  had  fourteen  sons  and  three 
daughters  who  sang  in  the  House  of  the  Lord."*  The 
ninth  psalm  is  addressed  to  Benaiah,  chief  of  the  band  of 
young  women,  who  sang  in  the  Temple.  Ezra,  in  his 
enumeration  of  those  whom  he  brought  back  with  him 
from  the  Captivity,  reckons  up  two  hundred  singing 
men  and  singing  women.^  The  Chaldee  paraphrast  on 
Ecclesiastes  ii.  8,  where  Solomon  says  that  he  procured 
singing  men  and  singing  women,  understands  it  of  sing- 
ing women  for  the  Temple.  And  in  1  Chron.  xv.  20,  it 
is  said  in  the  Hebrew,  that  Zechariah,  Aziel,  and  She- 
miramoth  presided  over  the  seventh  band  of  music,  which 
was  that  of  the  young  women.  To  which  we  may  add 
Psalm  Ixviii.  25,  where  women  are  mentioned. 

But  besides  the  voice  we  frequently  hear  of  the  use 
of  instruments  in  the  Old  Testament  worship.  These 
were  commonly  of  three  kinds — wind  instruments,  in- 
struments with  strings,  and.  those  which  gave  their 
sounds  by  percussion.  The  wind  instruments  were  the 
following — the  trumpet,  the  flute,  hautboy  or  timbrel, 
the  tabor  or  tabret,  and  the  organ. 

With  respect  to  the  trumpet  (nni^^H  or  nSItT?)  its 
form  is  generally  known.    It  was  always  used  by  the 


»  1  Chron.  xxv.  5,  6.  >»  Ch.  u.  65. 


TKE  LEVITES.  289 

pl'iests,*  both  on  extraordinary  occasions,^  and  in  the 
daily  service/  but  not  along  with  the  music,  for  it  com- 
monly sounded  while  the  music  paused.  The  number  of 
trumpets  in  the  public  service  of  the  sanctuary  and 
Temple  could  never  be  less  than  two,  founded  on  Num. 
X.  2,  nor  above  one  hundred  and  twenty,  because  that 
was  the  number  at  the  beginning  of  the  Temple  service.^ 
The  place  where  the  priests  stood  with  the  trumpets 
was  different  from  that  of  the  other  musicians  ;  for  while 
the  Levites  were  in  their  desks  on  the  east  of  the  altar, 
the  priests  were  beside  the  marble  table  on  the  south- 
west of  the  altar,  yet  both  of  them  stood  with  their  faces 
to  the  altar.  The  manner  of  blowing  the  trumpets  was, 
first  by  a  long  plain  blast,  then  by  one  with  breakings 
and  quaverings,  and  then  by  a  long  plain  blast  again. 
The  Jews  called  this  way  of  blowing  the  trumpets 
ihekuoe  theruoe  thekuoe  {T^)^^pT^  T\)^*r\Ty  Hi^lpn?)  and 
in  their  abbreviated  way  of  writing,  they  used  to  express 
it  by  the  three  initial  letters — thus,  iiriH-  In  our  lan- 
guage the  blowing  of  the  trumpet  is  often  described  by 
the  arbitrary  word  taratantara ;  but  if  such  a  word  were 
to  describe  the  Jewish  manner,  it  should  be  tantaratarij 
making  the  flourish  in  the  middle,  and  the  plain  notes 
at  either  end.  Concerning  the  number  of  times  that  the 
trumpets  sounded,  the  Jews,  though  apparently  at  va- 
riance, are  in  reality  agreed.  For  while  some  say  that 
they  never  sounded  less  than  twenty-one  times  in  a  day, 
nor  more  than  forty- eight ;  and  others,  that  they  never 
sounded  less  than  seven  times  a  day,  nor  more  than  six- 
teen ;  it  is  evident  that  the  one  class  counted  every  blast 
by  its  parts,  and  the  other  by  its  whole.  Thus  in  each 
blast  there  were  three  parts — two  plain  notes  and   a 

a  Numb.  X,  8,  1  Chron.  xv.  24.  ''  Numb.  x.  10. 

«  2  Chron,  vii.  6 ;  xxix.  26.  *  2  Chron.  v.  12'. 

Vol.  I.  Go 


290  ANTIQUITIES  OF  THE  JEWS. 

flourish  :  now  seven  times  three  are  twenty-one,  or  the 
minimum  ;  and  sixteen  times  three  form  forty- eight,  or 
the  maximum. 

Next  to  the  trumpet  was  the  helil  or  abub,  meaning 
the  Jlute,  or  hautboy  (tSh  oi*  ^*)iN?)  vvhich  our  trans- 
lators frequently  render  timbrel,  but  improperly ;  for 
the  timbrel,  in  our  language,  is  a  stringed,  and  not  a 
wind  instrument.''  The  Jews,  in  their  Gemara,  give  us 
the  following  account  of  it : — "  Our  rabbins  have  deli- 
vered,'' say  they,  "  that  there  was  an  abub  or  pipe  in 
the  sanctuary.  It  was  smooth,  thin,  made  of  reed,  and 
so  old  as  the  days  of  MOses.  The  king  commanded,  and 
they  gilded  it  with  gold,  but  it  was  not  so  sweet  as  be- 
fore ;  they  took  off  the  gilding,  and  the  sound  was  as 
sweet  as  ever." 

With  the  flute,  hautboy,  or  timbrel  (as  our  translators 
have  rendered  it,)  is  frequently  joined  the  thep,  mean- 
ing the  tabor  or  tabret  (fljl) :  hut  in  place  of  the  tabor 
or  tabret,  our  translators  have  it  often  the  dance^  thus 
substituting,  rather  improperly,  the  effect  for  the  cause  ; 
for  although  in  common  life  the  tabret  might  have  been 
employed  to  encourage  dancing,*^  it  certainly  was  not  in- 
troduced into  the  Temple  service  with  that  design,  un- 
less we  refer  it  to  the  solemn  dancing  at  the  nightly  re- 
joicings during  the  feast  of  tabernacles.  It  resembled  in 
form  the  flute  or  hautboy,  only  it  had  fewer  holes,  and 
consequently  possessed  a  more  limited  range  of  musical 
notes. 

The  ogeb  or  organ  (DJip)  also  is  often  mentioned  in 
the  Old  Testament  service ;  but  we  can  hardly  imagine 
that  it  was  like  the  modern  organ.  It  seems,  from  Eze- 
kiel  xxxiii.  31,  rather  to  have  been  a  kind  of  flute  com- 

»  Exod.  XV.  20.  Judges  xi.  34. 

•»  Exod.  XV.  IJO.  Judges  xi.  34-  Ps.  cxlix.  3  \  cl.  4.  "  Job  xvii.  6, 


THE   LEVITES.  291 

nosed  oF  several  pipes  of  unequal  thickness  and  length 
joined  together,  which  gave  an  harmonious  sound  when 
they  were  blown  into  by  moving  them  successively  under 
the'lower  Up.^  And  it  is  worthy  of  remark,  that,  ui  the 
additional  psalm  which  we  have  in  the   Septuagint, 
David  says  of  himself,  when  a  shepherd,  "My  hands 
made  the  organ"  (Al  x^ig^g  ^lov  ETtoiYiaav  o^yavov,)  which 
seems  to  shew  that  these  translators  meant  by  opyavov, 
some  kind  of  pastoral  instrument  of  music  not  unlike  that 
described  by  Virgil,  "  A  pipe  formed  of  seven  unequal 
reeds" — 

Dlsparibus  septem  compacta  cicutis 

Fistula.'' 

Which  Ovid  tells  us  were  joined  with  wax— 

Disparibus  calamis  compagine  cerx 

Inter  se  junctis.'= 

Such  were  the  wind  instruments  that  were  used  in  the 
service  of  the  Temple.— 7%e  instruments  with  strings 
were  the  psaltery  and  harp. 

The  psalteri/,  nabla,  or  nebel  {h^^^^Y  obtained  its 
name  from  its  resemblance  to  a  bottle  or  flaggon,  and 
began  to  be  in  use  in  the  time  of  David ;  for  although  we 
find  it  frequently  mentioned  by  succeeding  writers,  it  is 
never  spoken  of  by  any  before  him.   Hesychius  says  it 
was  "  a  harsh  sounding  instrument"  {hvanxov,)  but  others 
highly  commend  it.     Thus  Bochart^  quotes  a  passage 
from  the  Adulterer  of  Philomen,  where,  when  one  says 
that  he  is  ignorant  of  the  nabla,  the  answer  is  given— 
ii  Not  know  the  nabla?  Then  thou  knowest  nothing  that 
is  good"  {Ovx  oLoda  ^a^^av ;  ovbsv  ovv  oiaB'  ayaBov.)  Jo- 
sephus's  account  of  it  is,  that  "  it  had  twelve  sounds,  or 
musical  notes,  and  was  struck  or  played  upon  by  the 

«  Calmet's  Diet.  Art.  Music,  and  Lucretius,  lib.  iv.  ver.  592,  593. 

^  ,,  ,   ..        n«  '  Met.  lib.  i.  Im.  711. 

*>  Eel.  11.  V.  36. 

d  Psal.  cl,  3.  2  Chron.  xxix.  25.  =  Vol.  i.  p.  728. 


292  ANTIQUITIES  OF  THE  JEWS. 

lingers"  ('H  6e  valSia,  6u8exa  cpdoyyovg  £')(pvGa,  ton; 
haKTvXoiq  xpovErai.y  We  learn,  likewise,  from  Ovid^ 
that  in  the  act  of  playing,  it  was  turned  about  with 
both  the  hands — 

Disce  etiam  dupUci  ^enial'ia  nablia  palma 
Vertere ;  conveiaunt  dulcibus  ilia  modis;'' 

a  circumstance  which  will  be  fully  explained  by  the  fol- 
lowing short  account  of  the  modern  psaltery.  It  is  in 
the  form  of  a  triangle  truncated  at  top,  strung  with  thir- 
teen wire  chords  set  to  unison  or  octave,  and  mounted 
on  two  bridges  on  the  two  sides.  It  is  struck,  not  with 
the  fingers,  as  of  old,  but  with  a  plectrum,  or  little  iron 
rod,  and  sometimes  with  a  crooked  stick.'' 

The  ciniir  or  harp  ("llj^),  was  something  like  that 
in  modern  use.  It  had  ten  strings,  and  was  played  upon 
by  David  with  the  hand  ;**  but  Josephus's  account  of  it 
is,  that  it  had  ten  strings,  and  was  played  upon,  or 
struck  with  a  plectrum,  "H  ^v  xLVvpa,  hsxa  j^op8ai/; 
e^y!(i^£vyjf  rvTiTErai  TtXYixrpa.^  It  does  not  appear,  how- 
ever, to  have  had  always  the  same  number  of  strings ; 
for  Rabbi  Judah  says,  in  the  Gemara,  that  "  the  ciniir 
or  harp  of  the  sanctuary  had  seven  strings ;  but  in  the 
days  of  the  Messias  it  would  have  eight :  according  as  it 
is  said.  To  him  that  excelleth  upon  sheminith,  or  upon 
the  eighth  string  of  the  world  to  come.''  In  the  first 
Temple  the  psalteries  and  harps  were  made  of  the  algum 
trees  that  came  from  Ophir. 

Such  were  the  wind  and  stringed  instruments  in  use 
among  the  Jews:  but  there  is  one  remaining  which  comes 
under  neither  of  these  descriptions — I  mean  the  tseltself- 
or  the  cymbals  (^V'^V-)  These,  Josephus*^  tells  us,  were 
'^  broad  and  large   plates  of  brass,"   {Kv^^a^a  re  yjv 

»  Antiq.  vii.  12.  ^  D&  Arte  Amandi,  lib.  iii. 

=  Eiif.ycl.  Perthcnsis,  art.  Psaltery.  ^  ISam.  xvi.  23. 

«  Antiq.  vii,  12.  *  Ibid. 


THE  LEVITES.  293 

nXatea  Jtat  ^yaXa  ;^aA-;fea)  of  a  convex  form ;  whichj 
being  struck  against  each  other,  made  a  hollow  ringing 
sound.  They  are  commonly  used  in  our  days  in  every 
military  hand.  In  the  Gemara  and  Jerusalem  Talmud, 
we  are  told  of  "  a  cymbal  in  the  sanctuary  made  of  brass, 
whose  sound  was  very  sweet.  It  became  cracked,  and 
the  wise  men  sent  to  Alexandria  for  workmen  to  mend 
it,  but  when  mended  it  was  not  so  sweet  as  before;  they, 
therefore,  took  off*  the  mending,  and  allowed  it  to  con- 
tinue as  it  was." 

In  2  Sam.  vi.  5,  we  find  D*I?i)^^Q  rendered  cornets, 
which  are  wind  instruments  resembling  the  trumpets, 
but  the  best  Hebrew  scholars  render  it  sistnims.  These, 
as  the  Hebrew  word  imports,  were  played  upon  by 
shaking,  and  were  thus  made : — they  were  of  an  oval 
figure,  or  a  dilated  semicircle  in  the  shape  of  a  shoulder- 
belt,  with  brass  wires  across,  which  pL.yed  in  holes, 
wherein  they  were  stopped  by  their  flat  heads.  They 
were  played  on  by  shaking  in  cadence,  and  thereby  the 
brass  wires  made  a  shrill  and  loud  noise.*  They  were 
not  used  in  the  Temple.  The  eastern  instrument  named 
the  diff*,  and  our  tambourines,  are  instruments  of  the 
same  kind  with  the  sistrums. 

Having  thus  described  the  several  instruments  in  the 
musical  part  of  the  Temple  service;  it  may  now  be  pro- 
per to  consider  the  proportion  which  they  bore  to  each 
other. 

We  have  already  seen  that  there  could  not  be  less 
than  twelve  voices,  though  there  might  be  as  many  more 
as  they  chose ;  and  that  there  could  not  be  fewer  than 
two  trumpets,  nor  more  than  one  hundred  and  twenty. 
We  may  now  add,  that  there  could  not  be  fewer  than 
two  flutes,  hautboys,  or  timbrels,  nor  more  than  twelve ; 

»  See  Calmet's  Diet,  also  Virgil's  JEneid,  viii.  696. 


294  ANTIQUITIES  OF  THE  JEWS. 

the  number  of  tabrets  is  not  mentioned ;  but  of  psalte- 
ries there  could  not  be  fewer  than  two,  nor  more  than 
six ;  of  harps  not  fewer  than  nine,  but  as  many  more  as 
they  judged  necessary ;  and  there  could  only  be  one 
cymbal  for  the  bass.  Thus  the  least  band  that  could  ap- 
pear was  composed  of  twelve  singers,  two  trumpeters, 
two  tabrets,''  two  psalteries,  nine  harps,  and  one  cymbal, 
making  twenty-eight  in  all.  It  will,  perhaps,  be  said, 
that  in  this  enumeration  I  have  forgotten  the  flutes, 
hautboys  or  timbrels,  but  the  omission  was  made  de- 
signedly ;  for  the  Talmud  tells  us,  that  they  formed  no 
part  of  the  constant  worship,  but  were  used  only  twelve 
times  in  the  year ;  namely,  at  the  killing  of  the  first 
passover  (or  passover  of  the  first  month ;)  at  the  killing 
of  the  second  passover  (in  the  second  month ;)  on  the 
first  holiday  of  the  passover  week ;  on  the  holiday  of 
pentecost ;  and  on  the  eight  days  of  the  feast  of  taber- 
nacles. But  when  the  flutes  were  used,  it  was  not  in  the 
desks  appointed  for  the  Levites,  but  before  the  altar  at 
the  time  of  the  offering,  and  while  the  Levites  on  these 
davs  were  in  their  desks  singing  the  Hallel,  of  which  we 
shall  have  occasion  to  speak  in  a  subsequent  page. 

After  this  enumeration  of  the  various  instruments  of 
music,  it  will  naturally  be  expected,  that  we  should  give 
an  account  of  the  music  itself  during  the  time  of  divine 
service. 

In  the  first  place,  then,  the  priests  with  the  trumpets 
on  the  south-west  side  of  the  altar,  sounded  their  nnn? 
or  tan-tara-tan,  every  morning  at  the  opening  of  the 
gates  of  the  Courts  of  Israel,  particularly  at  the  opening  - 
of  the  east  gate,  or  gate  of  Nicanor,  in  order  that  the 
Levites  might  have  notice  to  attend  their  desks;  the 


^  I  speak  of  the  tubrets  not  from  autherity,  but  on  the  supposition  that 
Ihey  wovild  not  have  less  than  two,  if  any  at  all. 


THE  LEVITES.  295 

Stationary  men  their  stations ;  and  that  those  of  the  in- 
habitants of  Jerusalem  might  be  warned,  whom  duty  or 
inclination  led  to  the  Temple.  In  short,  this  was  the 
signal  that  the  daily  service  was  about  to  begin;  and  after 
this  the  trumpets  sounded  not  again  till  the  time  of  the 
morning  sacrifice.  Secondly,  the  vocal  and  instrumental 
music,  which  was  conducted  by  the  Levites  on  their 
desks,  did  not  begin  to  sound  till  the  time  of  the  morning 
sacrifice,"  or,  to  speak  more  particularly,  till  the  time 
that  the  drink-off'ering,  which  was  attached  to  it,  was 
poured  out.^  This  is  distinctly  mentioned  in  the  treatise 
Tamid,  or  the  treatise  concerning  the  daily  service,  in 
the  following  manner  :  "  When  the  high  priest  intended 
to  offer  the  sacrifice,  he  ascended  the  rise  of  the  altar 
with  the  sagan  on  his  right  hand,  and  when  he  came  to 
the  top  of  the  rise,  the  first  person  who  was  allotted  to 
bring  the  pieces  of  the  sacrifice,  brought  him  up  the 
head  and  the  feet ;  the  second  brought  the  two  shoul- 
ders ;  and  the  rest  of  them  the  other  parts  in  their  order, 
till  the  whole  was  brought.  These  the  high  priest  dis- 
posed properly  on  the  fire ;  and  when  he  went  about  the 
altar,  as  usual,  to  sprinkle  the  blood,  he  began  at  the 
south-east  corner,  whence  he  proceeded  to  the  north- 
east and  north-west,  ending  at  the  south-west  (for  the 
reason  already  given,  when  describing  the  altar.)  Then 
came  the  time  of  the  drink-offering;  when,  having  given 
him  the  wine  of  which  it  consisted,  the  sagan,  who  stood 
beside  the  horn  of  the  altar,  observed  the  time  of  his 
pouring  it  out,  and,  with  a  napkin,  gave  the  signal  for 
the  music  to  begin.  The  reason  of  their  being  so  long 
was,  that  the  perfect  sacrifice  might  be  before  God,  and 
that  silence  suited  best  so  solemn  a  duty ;  but  that  while 
the  sacrifice  was  burning,  it  was  proper  that  praise 


'  Exod.  xxix.  38—42.  ^  Ecclus.  l  15—19. 


296  ANTIQUITIES  OF  THE  JEWS. 

should  ascend  with  it."'  It  would  appear,  however,  tha£ 
in  the  reign  of  Hezekiah,  the  music  played  during  the 
whole  time  that  the  daily  burnt-offering  was  burning." 

The  psalms  that  were  sang  on  this  occasion  were  the 
following : — 

On  the  first  day  of  the  week,  or  our  sabbath,  they 
sang  the  twenty-fourth  psalm,  because,  as  they  said,  on 
the  first  day  of  the  creation  week  God  possessed  the 
world  as  chief,  and  gave  a  delegated  possession  of  it  to 
our  first  parents.  On  the  second  day  of  the  week,  or 
our  Monday,  they  sang  the  forty-eighth  psalm ;  for  on 
the  second  day  of  creation,  the  Lord  divided  the  wa- 
ters and  reigned  over  them.  On  the  third  day  of  the 
week,  or  our  Tuesday,  they  sang  the  eighty-second 
psalm ;  because  on  that  day  the  earth  appeared,  on 
w^hich  are  judging  and  judges,  and  by  his  wisdom  he 
established  the  world.  On  the  fourth  day  of  the  week, 
or  our  Wednesday,  they  sang  the  ninety-fourth  psalm ; 
because  on  the  fourth  day  of  creation  he  made  the  sun, 
moon,  and  stars,  and  will  be  avenged  on  them  that  wor- 
ship them.  On  the  fifth  day  of  the  week,  or  our  Thurs- 
day, they  sang  the  eighty-first  psalm ;  because  of  the 
variety  of  creatures  that  were  made  on  the  fifth  day  of 
the  creation  to  praise  his  name.  On  the  sixth  day  of 
the  week,  or  our  Friday,  they  sang  the  ninety- third 
psalm ;  because  on  the  sixth  day  of  creation  the  Lord 
finished  his  works  by  making  man,  who  understands  the 
glory  of  the  Creator.  And  on  the  seventh  day  of  the 
week,  or  our  Saturday,  and  their  Sabbath,  they  sang 
the  ninety-second  psalm,  which  is  entitled  a  psalm  or. 
song  for  the  sabbath  day. 

Such  were  the  psalms  that  were  usually  sung,  and 
such  the  reasons  for  their  singing  of  them.     It  is  ob- 

^  3  Chron.  xxix.  27,  28. 


THE  LEVITES.  297 

servable,  that  the  above  reasons  assigned  by  the  Gemara^ 
are  far  less  spiritual  than  the  psalms  themselves  would 
naturally  suggest  to  a  pious  mind;  but  they  were  written 
when  piety  was  on  the  decline,  and  when  the  form  had 
supplanted  the  power  of  godliness.  This,  however,  does 
not  prevent  us  from  thinking  that  the  spiritual-minded 
Jews  would  adapt  them  to  themselves  in  a  spiritual 
manner :  for  even  in  the  times  of  the  greatest  indiffe- 
rence, the  Lord  has  always  had  a  seed  to  serve  him. 

As  none  of  the  other  psalms  are  mentioned,  it  is  pro- 
bable that  they  were  either  added  occasionally  to  the  or- 
dinary psalms,  or  were  sung  during  the  middle  of  the 
day,  when  the  voluntary  or  commanded  sacrifices  were 
offered  by  individuals. 

With  respect  to  their  manner  of  singing  the  psalms — 
they  always  divided  them  into  three  parts,  making 
pauses  between  the  parts ;  the  intention  of  which  was, 
to  give  time  for  the  trumpets  to  sound  their  ordinary 
blast,  and  to  allow  the  people  time  to  worship.  In  this 
way  they  acted  both  at  the  morning  and  evening  sacri- 
fice, so  that  the  Levites  sang  six  portions  of  music,  and 
the  priests  sounded  with  the  trumpet  seven  times;  or,  if 
we  count  every  time  they  sounded  as  three,  then  they 
would  sound  twenty-one  times ;  namely,  three  at  the 
opening  of  the  gates,  nine  during  the  morning  service, 
and  nine  during  the  evening.  On  the  eve  of  the  sab- 
bath, the  trumpets  sounded  twice  more  than  on  other 
days,  viz.  once  to  warn  the  people  to  desist  from  work- 
ing, and  once  to  distinguish  between  the  common  and 
sacred  day,  which  had  then  commenced.  But  as  the 
sabbath  was  holier  than  other  days,  so  there  was  an  ad- 
ditional sacrifice  appointed  for  that  day  besides  the 
ordinary  daily  sacrifice  -^  and,  during  the  time  of  its 

"  Xum.  xxvni.  9,  10. 

Vol.  I.  P  p 


298  ANTIQUITIKS  OF  THE  JEWS, 

observance,  the  Levites  sang  in  the  morning  that  song 
of  Moses,  which  is  recorded  in  the  thirty-second  chap- 
ter of  Deuteronomy ;  and  in  the  evening,  that  mentioned 
in  the  fifteenth  chapter  of  Exodus,  except,  that  they  did 
not  sing  them  all  at  once,  but  divided  them  into  six 
parts,  and  then  finished  them  every  sixth  sabbath.  Light- 
foot  tells  us,  that  the  part  for  each  day  was  divided  by 
the  Levites  into  three  subdivisions,  like  the  several 
psalms  for  the  other  days,  to  allow  the  trumpets  to  sound 
the  usual  blast,  and  give  the  people  time  to  worship. 
Thus,  as  there  was  a  double  sacrifice  on  the  morning 
and  evening  of  the  sabbath,  so  there  was  a  double  psalm, 
and  double  time  was  given  to  the  people  to  join  the 
public  worship  of  God.  Perhaps  it  was  this  to  which 
reference  is  made  in  Rev.  xv.  3,  when  the  saints  are 
said  "  to  sing  the  song  of  Moses,  the  servant  of  God ;" 
for  they  had  reached  the  land  of  everlasting  sabbath, 
or  rest ;  had  obtained  the  victory  over  their  numerous 
foes ;  and  then  had  the  harps  of  God  in  their  hands. 

The  ancient  Jews  were  not  acquainted  with  what  is 
now  called  harmony,  or  the  carrying  on  of  diflTerent 
parts  of  tenor,  treble,  contra,  and  bass,  at  the  same  time, 
by  different  classes  of  performers ;  for  this  was  invented 
by  Guido  Aretin,  a  monk  of  Arezzo,  in  Italy,  about  the 
year  of  our  Lord  1022.  On  the  contrary,  it  appears, 
from  the  Scriptures  in  general,  and  the  apocryphal 
book  of  Ecclesiasticus  1.  18,  in  particular,  that  their 
whole  sacred  music  consisted,  of  melodies,  or  a  number 
of  voices  and  instruments  carrying  on  the  tenor  at  the 
same  time ;  unless  we  make  the  addition  of  the  cymbal 
a  species  of  harmony.  Yet,  although  they  do  not  appear 
to  have  carried  on  the  service  according  to  the  modern 
idea  of  harmony,  they  were  perfectly  acquainted  with 
the  effect  that  is  produced  by  the  band  sometimes  sing- 


THE  LEVITES.  299 

ing  in  divisions,^  and  sometimes  united.  Thus  Philo** 
says  of  the  Essenes,  who  were  a  religious  sect  among  the 
JewSj  that  the  night  after  their  festivals  was  spent  "  in 
singing  hymns  in  all  sorts  of  metre  and  music,  to  the 
praise  of  God,  sometimes  alternately  in  parts,  and  some- 
times in  a  chorus  altogether."  Were  this  idea  pursued 
through  the  whole  of  the  psalms,  it  would  certainly  give 
them  additional  beauty ;  but  I  shall  content  myself  here 
with  giving  the  twenty-fourth,  or  that  which  was  sung  by 
them  every  first  day  of  the  week,  by  way  of  specimen. 

It  has  been  already  stated,  that  the  psalm  for  every 
day  of  the  week  was  commonly  divided  into  three  parts : 
let  us  suppose  this,  therefore,  to  have  been  the  case  with 
the  psalm  before  us.  The  whole  band  probably  sang  the 
first  and  second  verses  : — "  The  earth  is  the  Lord's,  and 
the  fulness  thereof;  the  world  and  they  that  dwell 
therein.  For  he  hath  founded  it  upon  the  seas,  and 
established  it  upon  the  floods."  Then  began  the  first 
stated  pause ;  when  the  trumpets  sounded,  and  after 
they  had  done,  the  people  worshipped.  We  are  not  told 
how  long  this  interval  lasted ;  but  when  it  was  finished, 
the  second  division  of  the  psalm  began  by  the  one-half 
of  the  band  asking,  as  in  the  third  verse,  "  Who  shall 
ascend  into  the  hill  of  the  Lord  ?  And  who  shall  stand 
in  his  holy  place  ?"  And  the  other  half  answering,  as  in 
verses  4,  5,  6,  "  He  that  hath  clean  hands  and  a  pure 
heart ;  who  hath  not  lifted  up  his  soul  unto  vanity,  nor 
sworn  deceitfully.  He  shall  receive  the  blessing  from  the 
Lord,  aud  righteousness  from  the  God  of  his  salvation. 
This  is  the  generation  of  them  that  seek  him,  that  seek 
thy  face,  O  Jacob."  Upon  which  the  last- mentioned 
half,  or  more  probably  the  whole  band,  added  the  word 
^'  Selah"  (n»  iSDj)  or  "  Praise  ye  the  Lord ;"  when  the 


Ezra,  iii.  11.  t  De  Vita  ConU.-npUiAT.. 


300  ANTIQUITIES  OP  THE  JEWS. 

second  division  of  the  psalm  ended,  and  the  second 
stated  pause  began,  to  give  time  to  the  trumpets  to 
sound,  and  the  people  to  worship.  The  following  verses, 
to  the  end  of  the  psalm,  form  the  third  division,  and 
seem  to  have  been  conducted  thus : — The  one  half  of 
the  band  sang  this  ascription  of  praise  to  Jehovah," 
^^Lift  up  your  heads,  0  ye  gates  (meaning  the  gates  of 
the  Temple,  which  were  straight  before  them,  and  an 
emblem  of  the  gates  of  their  hearts,)  and  be  ye  lifted  up, 
ye  everlasting  doors,  and  the  King  of  glory  shall  come 
in."  The  other  half  asked,  as  in  the  beginning  of  the 
eighth  verse,  "  Who  is  this  King  of  glory  ?"  The  first 
half  answered,  as  in  verses  eight  and  nine,  '^  The  Lord 
strong  and  mighty,  the  Lord  mighty  in  battle.  Lift  up 
your  heads,  0  ye  gates,  even  lift  them  up,  ye  everlasting 
doors,  and  the  King  of  glory  shall  come  in."  Upon  which 
the  second  half  of  the  baiyJ  asked  again,  as  in  verse  10, 
'*  Who  is  this  King  of  gUWy  ?"  And  the  first  half  re- 
peated, "  The  Lord  of  hosts,  he  is  the  King  of  glory." 
When  the  antlicm  of  praise  concludes  with  the  whole 
hand  uniting  and  singing  in  grand  chorus,  ^^  Selah." 

Thus  do  we  see  the  three  divisions  into  which  this 
part  of  the  service  was  divided ;  and,  in  the  above  psalm, 
we  have  a  distinct  idea  of  the  manner  in  which  they  con- 
ducted the  musical  department  of  the  temple.  Let  me 
notice  here,  before  leaving  the  subject,  that  the  word 
Selah  was  probably  fixed  at  some  of  these  pauses,  or 
places  where  the  band  should,  call  upon  the  worshippers 
to  praise  God.  It  occurs  seventy-one  times  in  the  Psalms, 
and  thrice  in  the  third  chapter  of  Habakkuk,  which  are 
all  the  times  it  is  found  in  the  Bible.  Those  in  the 
Psalms  may  be  arranged  thus  : — It  occurs  only  once  in 
Psalms  vii.  xx.  xxi.  xliv.  xlvii.  xlviii.  1.  liv.  Ix.  Ixi.  Ixxv. 

»  Verse  7- 


THE  LEVITES.  301 

Ixxxi.  Ixxxii.  Ixxxiii.  Ixxxv.  cxliii. ;  twice  in  Psalms  iv. 
ix.  xxiv.  xxxix.  xlix.  lii.  Iv.  Ivii.  lix.  Ixii.  Ixvii.  Ixxvi. 
Ixxxiv.  Ixxxvii.  Ixxxviii. ;  thrice  in  Psalms  iii.  xxxii. 
xlvi.  Ixvi.  Ixviii.  Ixxvii.  cxl. ;  and  four  times  in  Psalm 
Ixxxix. 

We  have  now  seen  how  the  Levites  acted  as  porters, 
guards,  and  musicians  in  the  Temple ;  but  we  may  also 
remark,  that  while  these  were  the  duties  of  the  respec- 
tive courses,  during  their  attendance,  we  are  not  to  sup- 
pose that  the  rest  of  the  tribe  were  inactive  at  home. 
For  it  was  formerly  hinted,  that  they  are  thought  to 
have  been  useful  during  the  tabernacle  service,  as  the 
instructors  of  youth ;  and  we  may  now  observe,  that  in 
the  times  of  the  Temple  they  instructed  sometimes  both 
the  old  and  the  young;"  that  they  also  assisted  the 
priests,  on  extraordinary  occasions,  in  killing  the  sacri- 
fices, without,  however,  intermeddling  with  the  blood  ;^ 
and  that,  when  the  Temple  was  neglected  and  polluted, 
during  tlie  reigns  of  idolatrous  kings,  while  the  priests 
cleansed  the  Holy  Place  and  the  porch,  they  cleansed 
the  court  and  other  parts  of  the  building,  carrying  the 
whole  to  the  brook  Kidron/  They  seem  also  to  have  had 
some  share  in  the  solemn  act  of  blessing  the  people,  at 
the  conclusion  of  the  public  service  ;'^  to  have  joined  with 
the  priests  in  the  general  distribution  of  the  funds  for 
maintaining  the  sacerdotal  order  throughout  the  several 
cities  allotted  to  them  f  to  have  copied  the  law  for  the 
benefit  of  their  countrymen,  and  even  sometimes  to  have 
had  schools  for  explaining  it ;  to  have  acted  in  the  situa- 
tion of  oflicers  and  judges,^  and  to  have  given  their  pro- 

»  2  Chron.  xvii.  8,  9  :  xxx.  22 ;  xxxv.  3.  I^eh.  viii.  7,  8. 
>>  2  Chron.  xxix.  34;  xxx.  16,  17;  xxxv.  11.        =  lb.  xxix.  5 — 7;  16 — 19. 
<»  lb.  xxx.  27.  =  lb.  xxxi.  15—19. 

-  1  Chron.  xxlli.  4:  xxvi,  29,  2  Chron,  six.  8 — 11, 


302  ANTIQUITIES  OF  THE  JEWS. 

portion  of  defence  to  the  state.*  Indeed,  of  the  twelve 
captains  whom  David  appointed  for  the  twelve  months, 
it  is  worthy  of  notice,  that  those  over  the  fifth,  eighth, 
and  tenth  months  were  from  among  the  Levites;''  and 
that  the  Levites,  as  a  distinct  body  of  military  men,  had 
a  captain  of  their  own.*"  Nay,  at  the  coronation  of  that 
monarch,  among  the  bands  mentioned  as  ready  armed  for 
war,  who  were  resolved  to  turn  the  kingdom  from  the 
family  of  Saul  to  David,  we  find  of  the  children  of  Levi, 
four  thousand  six  hundred,  besides  three  thousand  seven 
hundred  and  twenty- two  of  the  priests,  or  Aaronites."^ 

We  are  next  to  inquire,  at  what  age  the  Levites  ob- 
tained the  liberty  of  entering  on  their  functions.  Now 
this  is  represented  differently  in  Scripture.  For  in 
Num.  iv.  3.  thirty  years  i?  the  time  specified ;  in  Num. 
viii.  24,  25.  twenty-five  is  mentioned ;  and  in  1  Chron. 
xxiii.  24.  27.  and  Ezra  iii.  8.  twenty  years  are  fixed. 
The  reason  of  which  difference  is,  that,  from  twenty-five 
to  thirty,  they  were  in  the  state  of  probationers,  doing 
some  things,  but  not  permitted  to  do  others ;  for  they 
might  attend  at  the  tabernacle,  but  could  not  carry  the 
ark.^  At  thirty  they  became  qualified  to  do  every  part 
of  the  service  allotted  them  under  the  tabernacle.  But 
when  the  Temple  was  built,  and  bodily  strength  was  not 
so  much  wanted,  the  age  was  then  reduced  to  twenty. 

Such  was  the  age  at  which  the  Levites  entered  on 
their  ofiice ;  and,  till  they  arrived  at  fifty, *^  they  were 
liable  to  be  called  upon,  but  after  fifty  they  were  allowed 
to  retire.  Yet  that  did  not  mean  that  they  were  pre- 
vented from  attending,  if  they  were  so  disposed.  For. 
persons  above  the  age  might  appear  in  their  place,  both 

"  1  Chron.  xxiv,  23  ;  xxvi.  30—32.  *>  lb.  xxvii.  8,  11.  13. 

'  lb  xxvil.  \7.  "^   1  Chron.  xii.  26—28. 

'  Abcn-Ezra  on  Num.  vili.  '  Num.  iv.  3  ;  viii.  25. 


THE  LEVITES.  303 

in  the  tabernacle  and  in  the  temple,  only  they  were  not 
allowed,  from  motives  of  humanity,  to  carry  any  part  of 
the  burdens,  when  the  tabernacle  and  ark  were  in  tlie 
act  of  removing." 

The  consecration  of  the  Levites  to  their  sacred  office 
is  particularly  mentioned  in  Num.  viii.  6 — 22 ;  where, 
after  being  sprinkled  with  water,  having  their  bodies 
shaved,  and  their  clothes  washed,  we  are  informed,  that 
they  took  two  young  bullocks,  with  the  necessary  ap- 
pendages, and  came  before  the  tabernacle  and  people  of 
Israel ;  gave  them  to  Aaron,  and  had  them  offered,  the 
one  for  a  sin-offering,  and  the  other  for  a  burnt- offering. 
Thus,  by  their  solemn  presentation  before  the  Lord  and 
the  several  rites  here  enjoined,  the  Levites  were  conse- 
crated to  their  particular  office.  And  in  l£,ter  times, 
when  any  of  them  came  of  age,  it  was  sufficient  to  prove 
that  they  belonged  to  that  body,  and  offer,  it  may  be, 
some  trifling  sacrifice. 

I  do  not  find  that  the  Levites,  when  at  home,  had 
any  distinctive  dress,  to  make  them  known  to  their  coun- 
trymen ;  nor  have  I  been  able  to  ascertain  positively, 
what  their  dress  consisted  of,  when  on  duty  at  the  Tem- 
ple. But  it  is  probable,  that  they  had  something  parti- 
cular, suited  to  their  offices  of  porters  and  musicians ; 
and  even  when  at  home,  some  little  discrimination  to 
distinguish  them  as  invested  with  a  sacred  cliaracter. 
For  Josephus^  says,  that  in  the  reign  of  Agrippa,  or 
about  the  year  of  our  Lord  62,  which  was  only  six  years 
before  the  destruction  of  the  Temple  by  the  Romans, 
the  Levites  requested  permission  from  that  prince  to  wear 
a  linen  tunic,  like  the  priests,  which  was  granted.  But 
this  innovation  was  displeasing  to  the  priests,  and  Jose- 
phus  remarks,  that  the  ancient  customs  of  the  country 

»  Numb.  viii.  25,  26,  <»  Antiquities,  xx,  9. 


304  ANTIQUITIES  OF  THE  JEWS. 

were  never  departed  from  with  impunity ;  thereby  in* 
timating  two  things — 1st.  That  the  dress  of  the  priests 
and  Levites  was  different;  and,  2d.  That  he  looked  upon 
this  spirit  of  innovation  in  religion  as  one  of  the  causes 
why  God  gave  them  into  the  power  of  the  Romans. 

We  have  already  seen  the  different  funds  of  support 
allotted  to  the  priests ;  let  us  now  attend  to  the  subsis- 
tence of  the  Levites.  This  was  of  two  kinds. 

First,  they  had  thirty-five  out  of  the  forty-eight  cities 
that  were  devoted  to  the  whole  tribe  of  Levi;^  thirteen  of 
them  being  given,  as  we  have  already  seen,  to  the  family 
of  Aaron,  or  the  priesthood.  These  cities  of  the  Levites 
were  scattered  throughout  the  different  tribes,  as  centres 
of  instruction,  and  had  a  thousand  square  cubits  attached 
to  each  side  of  them ;  equal  to  three  hundred  and  five 
English  acres,  two  roods,  and  one  pole  for  every  city, 
to  serve  for  gardens,  vineyards,  and  pasture:  conse- 
quently, around  all  the  thirty-five  cities  that  belonged 
to  the  Levites,  there  were  ten  thousand  six  hundred 
and  ninty-two  English  acres,  two  roods,  and  thirty-five 
poles  :  which,  supposing  the  Levites  to  have  been  thirty- 
eight  thousand,  as  they  were  in  the  days  of  Solomon,'* 
gave  only  one  rood  and  five  poles  to  each  man ;  but  it  is 
probable  that  several  of  these  went  to  one  household. 

The  uses  of  the  Levitical  cities  were  twofold ;  viz.  to 
be  cities  of  residence  for  the  priests  and  Levites,  and  ci- 
ties of  refuge  to  those  who  had  killed  a  man  unwittingly. 
That  is  to  say,  forty-two  of  them  were  cities  of  residence, 
and  the  other  six  were  both  for  residence  and  refuge. 
Maimonides,  indeed,  advances  a  different  opinion ;  for 
he  assures  us,  from  the  traditions  of  the  fathers,  that  all 
the  forty-eight  cities  appointed  for  the  habitation  of  the 
priests  and  Levites  were  cities  of  refuge  ;  and  that  the 

■-  Josh.  sxi.  1—42.    1  Chron.  vi.  54—81.  •>  1  Chron.  xxxiii.  5 


THE  LEVITES.  305 

only  difference  between  them  was,  that  the  six  cities^ 
appointed  by  law,  were  obliged  to  receive,  and  lodge 
gratis,  all  who  should  fly  to  them.  Those  cities  which 
were  publicly  destined  for  refuge,  were  obliged  to  be 
provided  with  the  following  facilities : — They  were  to 
be  of  easy  access ;  to  have  good  roads  leading  to  them, 
and  good  bridges  on  these  roads.  The  width  of  the  roads 
was  to  be,  at  least,  thirty-two  cubits :  for  the  Rabbins 
decreed,  that  a  private  road  ("T^n\1  ITl)  was  four  cu- 
bits ;  a  road  from  city  to  city,  or  the  side-roads  through 
the  districts,  eight  cubits  ;  a  public  road  (d'^rr  *1*T1?) 
sixteen  cubits ;  and  the  roads  to  the  cities  of  refuge, 
thirty-two  cubits.  But  the  roads  to  sepulchres,  and  the 
king's  road,  had  no  specified  width,  for  the  company  at 
a  funeral  was  not  to  be  divided ;  and  the  king,  in  his 
journeying,  might  break  down  hedges  as  he  pleased.' 

At  all  the  cross-roads,  that  were  to  be  met  with  in  the 
way  to  the  cities  of  refuge,  signposts  were  erected,  with 
the  words  tD^pD  dSdD?  Mecklet,  Mecklet,  "  Refuge, 
Refuge,"  painted  on  them ;  and  every  year,  on  the  15th 
of  Adar,  answering  to  the  beginning  of  our  March,  the 
magistrates  presiding  in  them  inspected  the  roads,  to  see 
that  they  were  in  good  condition.  All  the  cities  were  to 
be  well  supplied  with  provisions :  it  was  not  allowed  to 
make  any  weapons  of  war  in  them,  lest  the  relations  of 
the  deceased  might  purchase  arms  to  gratify  their  revenge: 
and  it  was  necessary,  that  whoever  took  refuge  there, 
should  understand  a  trade  or  profession,  that  they  might 
not  be  chargeable.  Maimonides  adds,  that  on  the  arrival 
of  a  manslayer,  the  magistrates  of  the  city  sent  some 
prudent  persons  to  meet  the  pursuers,  and  advise  them 
to  peace,  till  the  law  had  time  to  take  its  course ;  in  con- 
formity with  Numb.  xxxv.  12.     For  if  the  case  was  not 


»  Lightf,  Chorograph.  Decad,  before  Mark, 
V*L.  I.  Qq 


306  ANTIQUITIES  OP  THE  JEWS. 

manslaughter,  but  murder,"  the  guilty  person  was  in- 
stantly slain :  but  if  it  really  came  within  the  terms  of 
the  statute,  the  person  was  bound  to  remain  within  the 
city  till  the  death  of  the  high  priest,  and  might  not  till 
then  return  to  his  home  unless  at  his  peril. ^  Accordingly, 
we  are  told,  that  the  mother  of  the  high  priest  for  the 
time  being,  was  wont  to  support  and  clothe  the  culprits 
in  the  latter  periods  of  the  Jewish  history,  that  they 
might  not  pray  for  the  death  of  her  son. 

We  do  not  read  that  the  Jews  accepted  of  a  certain 
sum  of  money  as  the  price  of  blood,  but  it  was  not  unu- 
sual among  the  Greeks  in  the  days  of  Homer.  Thus 
Pope,  in  his  note  on  Iliad  ix.  746,  tells  us  it  was  the  cus- 
tom for  the  murderer  to  go  into  banishment  for  a  year ; 
but  if  the  relations  of  the  person  murdered  were  willing, 
the  criminal,  by  paying  them  a  certain  fine,  might  buy 
off  the  exile,  and  return  home.  The  same  thing  is  no- 
ticed by  him  when  describing  the  shield  of  Achilles.' 
And  Sir  John  Malcolm  mentions  the  same  of  Persia,  in 
his  History  of  that  kingdom,  chap,  xxiii. 

The  following  extract  from  the  Talmud''  will  shew  the 
(exact  situation  of  those  cities,  which  were  strictly  cities 
of  refuge.  "  The  rabbins  deliver  this :  Moses  separated 
three  cities  of  refuge  beyond  Jordan  ;^  and  Joshua  sepa- 
rated three  opposite  to  them  in  the  land  of  Gilead;^  and 
these  were  placed  one  by  another,  as  two  rows  of  vines 
in  a  vineyard.  Hebron  in  Judea,  against  Bezer  in  the 
wilderness ;  Shechem  in  Mount  Ephraim,  against  Ra- 
moth  in  Gilead ;  Kadesh  in  Mount  Naphthali,  against 
Golan  in  Bashan."  And  these  three  were  so  equally  dis- 
posed on  either  side  Jordan,  that  they  divided  the  length 
of  the  land  into  four  equal  parts.  For  in  the  land  of  Ju- 


••  Numb.  XXXV.  16—24.  Deut.  xix.  1—13. 

*  Numb.  XXXV.  25—28.  Josh.  xx.  6.  •  Iliad,  xvlii.  579. 

'  Maccoth.  fol.  ix.  2.       "=  Numb.  sxxv.  6,  Deut.  xix,  2.       *  Josh,  xx,  7, 8. 


THE  LEVITES.  307 

dea,  there  was  an  equal  space  between  the  southern 
boundary  and  Hebron ;  between  Hebron  and  Shechem ; 
between  Shechem  and  Kadesh;  and  between  Kadesh  and 
the  northern  extremity.  And  the  same  might  be  said  of 
the  three  cities  on  the  other  side,  or  east  of  Jordan.  They 
were  equi- distant  from  the  extremities  of  the  land  and 
from  each  other ;  in  conformity  with  the  injunctions  in 
Deut.  xix.  3—10.^ 

Besides  the  thirty-five  cities  which  were  thus  given 
to  the  Levites  for  their  residence,  they  had  also,  for  their 
subsistence,  nine-tenths  of  all  the  titheable  productions 
of  their  eleven  tribes,  after  the  priests  had  received  the 
first-fruits  :''  because  no  portion  of  the  land  of  Israel  was 
assigned  to  them  in  the  division.'^  But  it  becomes  us  to 
inquire  more  particularly  in  what  these  tithes  consisted. 
Let  it  be  observed,  then,  that  the  yearly  increase  of  Ju- 
dea,  was  either  of  fruits  of  trees,  fruits  of  the  land,  or  of 
cattle  :  of  all  which  they  paid  tithes,  even  to  mint,  anise, 
and  cummin.*^ 

The  tithes  paid  by  the  husbandman  out  of  the  fruits 
of  trees,  and  of  land,  were  twofold,  and  paid  in  the  fol- 
lowing manner  : — When  the  harvest  was  cut  down,  and 
gathered  in,  he  first  laid  aside  his  great  therume,  or 
heave- offering  for  the  priests,  which  we  have  already 
described  in  part  iii.  sect.  iii. :  otherwise  called  the  first- 
fruits  of  the  threshing-floor.  And  then,  out  of  the  re- 
mainder, he  paid  a  tenth  part  to  the  Levites,  which  was 
termed  "  the  first  tithe.''^  This  was  always  paid  in  kind, 
and  does  not  seem  to  have  been  carried  up  to  Jerusalem, 
but  to  have  been  given  to  the  Levites  in  their  several 
cities.^    Yet  the  Levites  had  a  right  only  to  nine-tenths 

»  Calmet's  Dictionary.    Lightfoot's  Chorographical  Century,  50.  97.  and 
Godwin's  Moses  and  Aaron,  lib.  ii.  chap.  5. 

'  Numb,  xviii.  21 — 24.  Deut.  xvi.  28,  29.  •  Josh.  xiii.  33. 

<»  Matt,  xxiii.  23.  '  To|jit,  i.  7.  ^  Neh.  x.  37. 


308  ANTIQUITIES  OF  THE  JEWS. 

of  it ;  for  they  were  ordered  to  give  the  other  tenth  to 
their  brethren,  the  priests,  as  mentioned  when  treating 
of  the  funds  of  support  for  the  priesthood,  in  part  iii. 
sect.  iii.  This  was  called  the  tithe  of  the  tithes,"  and  the 
tithe  of  the  holy  things:^  and  was  enjoined  to  be  brought 
up  by  the  Levites  to  the  house  of  God  at  Jerusalem,'  as 
the  right  of  the  priesthood. 

This  tithe  being  paid,  the  husbandman  drew  out  of 
that  which  remained  a  second  tithe,  which  he  might 
either  pay  in  kind,  or  commute  with  money,  by  adding 
a  fifth  part  to  its  esteemed  value.  So  that  what,  in  kind, 
was  ten  in  the  hundred,  became,  when  commuted,  twelve 
in  the  hundred.  This  the  husbandman  brought  up  to  Je- 
rusalem, and  made  a  love-feast,  unto  which  he  invited 
the  priests  and  the  Levites:^  only  it  should  be  remarked, 
that  he  did  not  carry  it  up  every  third  year,  but  spent 
it  at  home,  "  within  his  gates,  upon  the  Levite,  the 
stranger,  the  fatherless,  and  the  widow."®  And  this  third 
year  they  reckoned  from  the  sabbatical  year,  on  which 
the  land  rested ;  so  that  in  the  first,  second,  fourth,  and 
fifth  years  after  the  sabbatical  year,  they  either  carried 
the  second  tithe  to  Jerusalem,  or  commuted  it  in  money; 
but  on  the  third  and '  sixth  years,  they  consumed  it  at 
home.  Hence,  in  respect  of  kind,  this  was  called  '^  the 
second  tithe  :"^  and,  because  it  was  paid  to  the  poor 
every  third  year,  it  was  called  "  the  poor  man's  tithe," 
and  "  tKe  third  tithe,"^  or  "  the  poor  man's  tithe  of  the 
third  year ;"  which,  in  Deut.'  xxvi.  12,  is  termed  a  year 
of  tithes.  In  the  same  chapter  of  Deuteronomy,**  we 
have  the  form  of  words  they  were  to  use,  when  these 
tithes  of  the  third  year  were  brought  to  Jerusalem ;  in 
which  are  three  things  that  evidently  referred  to  the 

»  Neh.  X.  38.         *>  2  Chron.  xxxi.  6.       '  Neh.  x.  38.      ^  Deut.  xiv.  22—27. 

<=  Deut.  xiv.  28, 39;  xxvi.  12—16.  '  Tobit,  i.  7. 

»  Toblt,  i.  8.  .  ''  Ch.  sxvi.  12—15. 


THE  LEVtTES.  309 

idolatry  of  Egypt.  For,  after  asserting  their  honesty  as 
to  the  proportion  brought,  they  declared,  1.  That  they 
had  not  eaten  thereof,  in  their  mourning,  before  they 
came  from  home,  in  imitation  of  the  Egyptians :  who,  in 
collecting  their  grain,  and  in  offering  their  first-fruits  to 
Isis,  indulged  in  great  grief.''  2.  That  they  had  not  taken 
away  aught  thereof  for  any  unclean  use,  as  the  Egyptians 
did  to  their  idol  temple.  And,  3.  That  they  had  not 
given  aught  thereof  for  the  dead,  like  the  Egyptians,  as 
an  evra^tov  on  the  grave  of  a  dead  friend ;  or  as  an  of- 
fering to  the  dii  inferi :  or  rather,  as  an  offering  to  Isis 
or  Osiris,  meaning  Adonis  or  Thummuz,  whose  death 
the  Egyptians  annually  lamented.  After  which  they 
entreated  God  to  bless  the  people  and  land  of  Israel.^ 

But  besides  the  tithes  which  the  Levites  received  from 
the  fruits  of  trees  and  of  grain,  they  likewise  received 
tithes  of  cattle ;  or,  as  it  is  expressed  in  the  law,"  they 
received  "  the  tithe  of  the  herd,  and  of  the  flock,  even  of 
whatsoever  passed  under  the  rod :''  by  which  last  ex- 
pression, some  understand  all  those  which  lived  under 
the  custody  of  a  neatherd,  or  shepherd,  as  if  there  was 
an  allusion  to  the  rod  of  the  one,  and  the  staff,  or  crook, 
of  the  other.  But,  by  this  expression,  the  Jewish  writers 
understand  the  manner  in  which  they  tithed  the  cattle ; 
and  which,  according  to  Maimonides,''  was  as  follows  : — 
Having  gathered  them  into  a  fold,  that  had  a  small 
opening,  through  which  one  only  could  pass  at  a  time ; 
their  dams,  whether  cows,  sheep,  or  goats,  were  first  of 
all  turned  out;  and  while  the  calves,  lambs,  or  kids,  has- 
tened to  follow,  the  tithesman  touched  every  tenth  with 
a  rod  dipped  in  red,  as  the  property  of  the  Levites. 
And  if  the  proprietor  had  any  particular  liking  for  any 

»  Diodor.  Sicul.  lib.  i.  §  13.    Julius  Firmicus  De  Error,  profaii.  reliq.  §  4. 
^  Spencer  De  Leg.  Heb.  lib.  ii.  cap.  37.  '^  Lev.  xxv'i^  32. 

"*  De  Primitvs  AoJniantimn,  cap.  vii.  §  1. 


510  ANTIQUITIES  OF  THE  JEWS. 

of  the  marked  animals,  he  could  obtain  it  by  adding  a 
fifth  to  the  priest's  valuation."  But  if  he  exchanged  it 
without  the  priest's  knowledge,  both  it  and  the  ex- 
changed became  the  Lord's.^ 

The  time  of  the  year,  at  which  they  reckoned  the 
tithes  payable,  was  different  according  to  the  different 
productions.  Thus,  they  tithed  fruit  from  Shebat  to 
Shebat,  or  from  January  to  January ;  grain,  pulse,  and 
herhs,  from  Tizri  to  Tizri,  or  from  September  to  Sep- 
tember ;  and  cattle,  from  Elul  to  Elul,  or  from  August 
to  August."" 

The  following  will  shew  the  proportion  which  the 
tithes  in  grain  bore  to  the  whole  produce,  and  will  illus- 
trate the  preceding  statement : 

Suppose  the  husbandman  to  have 

had 100  bolls 

The  least  that  could  be  paid  to  the 
priests,  as  the  first-fruits  of  the 
threshing-floor  was  one  sixtieth,  or     .      1.66=1|  boll 

nearly 

Leaving  98.34 
Out   of  which   the   husbandman 
paid  the  first  tithe  to  the  Levites,  or     .      9.83=9fo  bolls 


Leaving  to  the  husbandman  88.51 

From  which  he  drew  the  second 
tithe,  either  to  be  carried  to  Jeru- 
salem, or  commuted  for  with  money; 
equal  to 8.85=8^  bolls 


Leavina;  to  the  husbandman  as  7 

..,        .  >         79.66 

his  net  produce      •      •      •      3 


»  Lev.  xxvii.  31.       *>  lb.  xxvii.  33.       '  Buitorff.  S^nag.  Judaic,  cap.  xvii. 


THE   LEVITES.  3H 

Thus,  in  every  100  bolls  of  farm  produce,  the  hus- 
bandman got  79^  bolls,  and  the  priests  and  Levites 
20^  bolls,  including  the  second  tithe,  which,  however, 
was  not  solely  their's.  Should  it  be  asked,  in  what 
proportion  these  20^  bolls  were  divided  between  the 
priests  and  Levites,  I  would  answer  that  the  priests  re- 
ceived confessedly  the  1.66,  or  l^  boll  nearly,  first  de- 
ducted, as  the  first-fruits  of  the  threshing-floor;  and 
they  were  entitled  to  a  tenth  of  the  first  tithes  that  was 
due  to  the  Levites ;  which,  being  in  the  present  case 
9.83  bolls,  left  .98,  or  1  boll  nearly,  to  the  priests. 
Their  whole  proportion,  therefore,  of  the  20.34  bolls 
was  2.64,  or  above  2|  bolls,  leaving  to  the  Levites  17.70, 
or  17|  bolls  nearly.  Thus  had  the  priests  about  one- 
eighth  part,  and  the  Levites  seven-eighths.  Yet  this 
cannot  be  stated  as  exact ;  for,  when  the  second  tithes 
were  brought  to  Jerusalem,  they  were  eaten,  not  by  the 
priests  and  Levites  solely,  but  by  the  husbandman^s 
family,  and  the  priests  and  Levites  conjointly.*  Conse- 
quently, the  priests  would  come  in  for  their  share,  in 
proportion  only  to  their  numbers,  when  compared  with 
the  Levites  who  were  on  duty,  and  the  husbandman's 
family. 

Thus  have  we  seen  the  provision  which  was  made  for 
the  Levites  during  the  Mosaic  economy.  It  consisted  of 
thirty-five  distinct  cities,  with  a  certain  portion  of  land 
around  each  ;  and  the  tithes  of  all  the  titheable  produc- 
tions of  the  tribes  of  Israel,  except  the  tenth  of  them 
that  was  given  to  the  priests.  Nor  was  this  provision 
unreasonable ;  on  the  contrary,  it  was  both  just  and  con- 
siderate :  just,  because  the  tithes  were  virtually  the  pro- 
duce of  that  part  of  Canaan,  which,  of  right,  belonged 
to  them  ;  and  which  they  would  have  had,  if  they  had 

»  faeut.  xii.  ir— 19. 


312  ANTIQUITIES  OF  THE  JEWS. 

not  been  separated  to  the  service  of  God :  and  conside- 
rate, because  it  prevented  them  from  fixing  their  minds 
too  much  on  earthly  things :  afforded  them  leisure  to  im- 
prove in  useful  knowledge :  wos  a  reward  for  their  at- 
tention to  the  rising  generation ;  and  gave  them  greater 
respectability  in  the  eyes  of  those  who  were  farther  ad- 
vanced in  life. 

But  although  we  have  seen  the  respective  proportions 
of  the  priests  and  Levites  as  to  the  whole  tithes,  I  have 
not  been  able  to  discover  the  proportions  in  which  these 
tithes  were  divided  among  the  Levites  themselves.  It 
appears  from  2  Chron.  xxxi.  15 — 19,  that  they  had  a 
set  of  regulations  for  that  purpose ;  and  it  is  probable 
that  it  would  be  in  proportion  to  their  rank  ;  for  they 
possessed  very  unequal  ranks  as  to  respectability  and 
opulence.  In  the  troublesome  times  of  the  judges,  Mi- 
cah's  Levite  received  from  him  ten  shekels  of  silver  by 
the  year,  a  suit  of  apparel,  and  victuals.*  Should  it  be 
asked,  why  a  tenth  part  was  fixed,  rather  than  any 
other  proportion?  I  can  only  answer,  that  it  seemed  just 
and  reasonable  to  the  Divine  Being.  The  proportion  of 
a  tenth,  however,  was  not  peculiar  to  the  Jews :  for 
Aristotle  mentions  it  as  an  ancient  law  in  Babylon,  that 
they  gave  this  proportion  to  kings.  Spencer  observes, 
from  a  passage  in  Aristophanes,  that  it  was  the  custom 
of  Athens,  although  a  commonwealth,  for  the  people  to 
pay  a  tenth  to  the  magistracy.  And  that  this  was  rec- 
koned a  part  of  the  royal  prerogative  in  eastern  coun- 
tries, appears  from  hence,  that  among  the  other  oppres- 
sions which  Samuel  tells  the  Israelites  they  might  expect 
from  a  king,  he  mentions  his  demanding  their  tithes — 
"  He  will  take  the  tithe  of  your  seed,  and  of  your  vine- 
yards, and  give  to  his  officers,  and  to  his  servants."**, 

*  Judg.  xvii.  10.  ••  1  Sam.  viii.  15- 


THE  LEVITES.  313 

Now,  as  the  priests  and  Levites  were  properly  the  offi- 
cers and  ministers  of  state  under  God,  as  king  of  Israel; 
the  Israelites  paying  through  their  hands  one-tenth  to 
him,  was  agreeable  to  the  custom  of  almost  all  nations 
to  pay  one-tenth  as  revenue  to  their  kings.  Whilst  we 
here  see,  that  their  evil  in  preferring  a  mortal  to  the 
Almighty,  was  punished  by  a  double  portion  of  taxes ; 
viz.  a  tenth  to  Jehovah,  and  a  tenth  to  Saul. 

It  only  remains  now  to  offer  a  few  observations  con- 
cerning the  numbers  of  the  Levites.  The  first  notice 
we  have  of  them,  is  in  the  second  year  after  their  return 
from  Egypt,  or  in  the  year  of  the  world  2515,  and  1489 
years  before  Christ ;  when  all  the  males,  from  a  month 
old  and  upward,  are  stated  to  have  been  twenty-two 
thousand  three  hundred  ;*  but  Moses,  contenting  him- 
self with  round  numbers  (a  mode  of  reckoning  which  is 
sometimes  adopted  by  other  writers  of  Scripture,)  states 
the  total  number  of  the  Levites  only  at  twenty-two 
thousand*''  Of  these  there  were  fit  for  the  service  of  the 
sanctuary,  or  between  the  age  of  thirty  and  fifty,  eight 
thousand  five  hundred  and  eighty  persons.'^ 

The  next  account  that  we  have  of  them  is  about 
thirty-eight  years  after,  or  just  before  they  entered  Ca- 
naan, in  the  year  of  the  world  2553,  and  before  Christ 
1451 ;  when  the  number  of  males,  from  a  month  old  and 
upward,  had  increased  to  twenty-three  thousand ;  not 
one  of  whom  was  born  at  the  time  of  their  former  num- 
bering."* About  four  hundred  and  thirty-six  years  after 
they  entered  Canaan,  or  in  the  year  of  the  world  2989, 
and  before  Christ  1015,  they  were  again  numbered  by 
David  a  little  before  his  death,  when  the  males  from 
thirty  years  old  and  upward,  were  found  to  be  advanced 

•  Num.  lii.  22.  28.  34.  ^  lb,  iii.  39. 

=  lb.  iv.  2.  35,  36.  40.  44.  46,  47,  48.  ••  lb.  xxvi.  57.  62.  64,  65- 

VoL.  I.  R  r 


314  ANTIQUITIES  OF  THE  JEWS. 

to  thirty-eight  thousand^,  of  whom  twenty-four  thousand 
were  set  over  the  work  of  the  Lord,  six  thousand  were 
officers  and  judges,  four  thousand  were  porters,  and 
four  thousand  were  musicians.*  But  if  we  were  to  sup- 
pose the  same  proportion  to  exist  between  those  come 
of  age,  and  those  a  month  old,  as  was  found  to  be  the 
case  at  their  coming  out  of  Egypt,  the  tribe  must  have 
been  much  more  numerous ;  for  the  proportion  in  tliat 
case  would  stand  thus : — As,  when  there  were  eight 
thousand  five  hundred  and  eighty  males  between  thirty 
and  fifty,  there  were  found  to  be  twenty-two  thousand 
three  hundred  of  a  month  old  and  upward ;  so,  when 
there  are  thirty-eight  thousand  males  between  thirty 
and  fifty,  there  should  be  ninety-six  thousand  four  hun- 
dred and  thirty- three  cff  a  month  old  and  upwards. 
Thus  stood  the  proportion  before  the  death  of  David ; 
but  after  that  we  have  no  complete  enumeration  of  them. 
There  are,  however,  some  detached  hints,  both  before 
and  after  David's  time,  which  it  may  be  worth  while  to 
collect.  Thus,  when  David  was  made  king  four  thou- 
sand six  hundred  Levites  are  mentioned  on  the  occasion.'' 
At  the  bringing  up  of  the  ark  there  were  eight  hundred 
and  sixty-two,''  some  of  whom  carried  it,  others  acted 
as  musicians,  others  as  door-keepers.*'  After  the  ark 
was  brought  up  from  Obededom,  and  placed  under  the 
tent  which  David  had  made  for  it  at  Jerusalem,  we  find 
the  establishment  divided ;  a  part  of  the  Levites  being 
appointed  to  it  at  Jerusalem,^  and  a  part  to  the  taber- 
nacle of  the  congregation,  which  was  still  stationed  at 
<Gibeon.*"  It  is  needless  to  repeat  in  this  place  what  was 
formerly  said  concerning  the  courses  appointed  for  the 
Temple  ;  so  that  we  have  nothing  more  concerning  the 


^  1  Chron.  xxiii.  3,  4,  5.  ''  1  Chron.  xii.  26.  '  lb.  xv.  5—10. 

*  lb.  XV.  15—24.  '  lb.  xvi.  57,  38.  ^  lb.  xvi.  41,  42. 


THE  LEVITES.  315 

Levites  till  after  the  revolt  of  the  ten  tribes ;  when  those, 
who  resided  in  Israel,  having  resisted  the  offers  of  Jero- 
boam, to  become  favourers  of  idolatry,  were  obhged  to 
flee  to  their  brethren  of  Judah  and  Benjamin,*  among 
whom  they  might  enjoy  the  worship  of  God.  Thus  did 
matters  remain  till  towards  the  Captivity,  when  Judah 
also,  having  corrupted  his  way,  felt  the  effects  of  the 
divine  vengeance,  and  for  seventy  years  was  removed 
to  Babylon.  We  are  not  acquainted,  indeed,  with  all 
the  effects  which  this  dispensation  had  on  the  Jews  and 
on  the  world ;  but  this  we  know,  that  very  few  in  com- 
parison took  advantage  of  the  permission  that  was  al- 
lov^^ed  them  by  Cyrus,  to  return  to  their  land ;  for,  out 
of  the  many  thousands  of  Levites  that  must  have  existed, 
only  three  hundred  and  forty-one,  according  to  Ezra,^ 
or  three  hundred  and  fifty,  according  to  Nehemiah,' 
came  along  with  Zerubbabel.  A  few  more,  indeed,  are 
mentioned  in  Neh.  xii.  24 — 26,  but  they  are  very  tri- 
fling :  and,  in  1  Chron.  ix.  14 — 33,  we  have  a  document 
apparently  out  of  place,  but  evidently  referring  to  the 
times  after  the  Captivity.**  Thus  do  we  see  that  many 
chose  rather  to  remain  at  Babylon  than  return  to  Judea; 
and  it  is  painful  to  observe,  that  even  of  those  who  did 
return,  there  were  several  whose  hearts  were  not  right 
with  God,^  who  formed  alliances  in  marriage  with  the 
people  of  the  land,  and  thereby  corrupted  both  their 
morals  and  their  genealogies.  But  they  do  not  appear 
to  have  been  totally  insensible,  for  they  reformed  this 
abuse ;  and,  as  a  token  of  obedience,  signed  with  Nehe- 
miah  the  national  covenant,^  and  dwelt  at  Jerusalem  to 
influence  others  by  their  authority  and  example.^ 

»  2  Chron.  xi.  13,  14;  xiii.  9.        *>  Ezra  ii.  40—42.     '  Neh.  vii.  43—45. 
**  Compare  1  Chron.  ix.  14,  with  Neh.  xi.  15.  ^  Ezra  x.  23,  2t. 

*  Neh.  X.  9—13.  e  lb.  xi.  15—19. 


316  ANTIQUITIES  OF  THE  JEWS. 

SECTION  V. 

The  Stationary  Men  and  JVethinim. 

The  twenty-four  courses  of  the  former;  the  reasons  for  their  appointment ; 
their  duties  at  the  Temple  :  the  duty  of  that  part  of  the  course  that  staid 
at  home.  TheNethinim — who  they  were ;  their  employment ;  their  numbers. 

After  treating  of  the  priests  and  the  Levites,  it 
naturally  follows  that  we  speak  of  the  thi?^d  class  of  mi- 
nisters in  the  Temple,  viz.  the  stationary  men  (lOJ^D 
^^'JK?)  or,  Israelites  of  the  station :  a  name  which  is  not 
known,  indeed,  in  Scripture,  but  which  is  frequently 
mentioned  in  the  Jewish  writings.  They  were  divided 
into  twenty-four  courses,  in  the  same  manner  as  the 
priests  and  Levites ;  though  it  is  by  no  means  certain 
whether  every  course  was  a  twenty-fourth  part  of  the 
Jewish  nation,  exclusive  of  the  Levites.*  The  reasons, 
however,  for  their  appointment  were  as  follow: — 

1.  That  a  decent  number  of  persons  should  always  be 
present  during  the  Temple  service  :  and  they  were  so 
precise  on  this  point,  that  even  in  their  synagogues, 
they  would  not  begin  prayers,  or  the  reading  of  the 
law,  till  they  could  count  ten  men  at  the  least. 

2.  There  were  daily  sacrifices  appointed  to  be  offered 
for  the  whole  nation ;  now,  as  the  law  required  that  the 
persons  offering,  should  be  present  at  their  sacrifice,^ 
and  as  it  was  impossible  for  all  the  Jews  to  be  really 
present,  these  were  appointed  to  appear  as  their  repre- 
sentatives. 

3.  These  stationary  men  had  always  a  chief  person 
who  presided  over  the  course,  called  "  the  President  of 
the  Station,"  whose  office  it  was  to  bring  the  persons 
who  had  been  under  any  uncleanness,  from  the  Court 

»  Godv\'in's  Moses  and  Aaron,  b.  i.  ch.  5.  •>  Lev.  i.  3  ;  iii.  2.  8. 


STATIONARY  MEN  AND  NETHlNIM.  317 

of  the  Women,  where  they  usually  attended,  into  that 
part  of  the  gate  Nicanor,  which  was  next  the  Court  of 
Israel,  that  they  migiit  thus  be  near  enough  to  lay  their 
hands  on  the  head  of  the  animal  to  be  slain  for  their 
atonement.  This  arrangement  was  judged  necessary ; 
because,  the  gate  Nicanor  being  accounted  of  equal 
sanctity  with  the  Court  of  the  Women,  they  might  stand 
in  it  before  their  complete  purification,  and  yet  be  able 
to  comply  with  the  law.  The  usual  time  for  this  part 
of  the  president's  duty  was,  when  the  priests  that  went 
into  the  Holy  Place  to  offer  incense,  rang  the  Megru- 
pitha,  great  bell^  or  gong,  which  lay  near  the  steps  of 
the  porch. 

4.  There  is  another  duty  assigned  to  the  stationary 
men  by  some  writers,  viz.  that  they  laid  their  hands  on 
the  head  of  the  daily  sacrifice,  as  the  offering  appointed 
for  all  the  people ;  but  the  Jews  deny  that  this  was  the 
case.  For  Maimonides  asserts,^  that  "  there  was  no 
laying  on  of  hands  upon  the  sacrifices  of  the  whole  con- 
gregation, unless  in  two  cases.  The  one  was  upon  the 
scape-goat,  and  the  other  upon  the  bullock  that  was 
offered  for  the  whole  congregation,  when  they  sinned 
from  ignorance,  and  the  thing  was  hid  from  the  eyes  of 
the  assembly."  Further,  we  may  remark,  that  there  were 
divers  sacrifices,  from  attending  on  which  the  stationary 
men  were  excused ;  although  the  sacrifices  were  for  the 
whole  congregation.  Thus  Maimonides  in  the  above- 
mentioned  treatise,  tells  us,  that  "  they  never  made  a 
station  at  the  morning  sacrifice,  all  the  eight  days  of  the 
feast  of  dedication ;  nor  at  the  evening  sacrifice  on  those 
days  when  there  was  an  additional  sacrifice  added  to 
the  daily." 

During  the  week  of  their  attendance,  these  stationary 

'  Corban,  perek  3. 


318  ANTIQUITIES  OF  THE  JEWS. 

men  might  neither  be  trimmed  by  a  barber,  nor  wash 
their  clothes ;  because  they  ought  to  have  these  things 
done  before  they  came.  And  those  of  the  course  who  were 
at  home,  usually  met  the  priests  and  Levites  in  the  syna- 
gogues of  their  cities,  to  pray,  to  read  the  law,  and  to 
beseech  of  Jehovah  for  their  brethren  that  attended, 
that  their  service  at  Jerusalem  for  Israel  might  be  ac- 
cepted. As  every  course  lasted  a  week,  although  we  are 
not  told  of  what  number  it  consisted,  nor  how  many  were 
bound  to  attend,  yet  there  was  great  piety  shewn  among 
them  during  that  time ;  for,  though  they  durst  not  fast 
on  the  first  and  sixth  days  of  the  week,  on  account  of 
their  proximity  to  the  sabbath,  which  was  reckoned  al- 
ways a  day  of  spiritual  joy  and  delight,  yet  they  fasted 
or  humbled  themselves  before  God  on  the  other  four, 
•viz.  the  second,  third,  fourth,  and  fifth.  And  the  pas- 
sages of  Scripture  which  they  read  during  the  week, 
were  the  first  and  second  chapters  of  Genesis.  These 
they  divided  into  six  parts,  and  read  a  part  every  day ; 
the  portion  for  the  sabbath  being  otherwise  provided  for. 
The  fourth  and  last  class  of  ministers  in  the  Temple, 
were  the  JVethlnim,  D^^TI^j  or  persons  given  (as  the 
word  signifies)  to  the  priests  and  Levites  for  performing 
the  servile  offices  of  the  Tabernacle  and  Temple.''  Hence 
the  Septuagint  render  the  word  in  1  Chron.  ix.  3  5  by 
hshofisvoL,  or  persons  given.  The  Gibeonites  (of  whom 
we  read  in  Josh.  ix.  21.  27.  that  Joshua  gave  [U^tV] 
them  for  hewers  of  wood  and  drawers  of  water,  for  the 
congregation,  and  for  the  altar  of  Jehovah)  were  the 
first  of  this  kind.  We  next  read  of  the  Nethinim  whom 
David  and  the  princes  gave  (jrij)  for  the  service  of  the 
Levites,  in  Ezra  viii.  20 ;  and  it  is  probable,  that  these 
were  taken  from  some  of  the  people  that  were  conquered 

»  Josh.  ix.  27. 


STATIONARY  MEN  AND  NETHINIM.  319 

by  David.  When  Solomon  built  the  Temple,  ^^  the  stran- 
gers that  were  in  the  land  of  Israel/'  by  which  some  un- 
derstand the  Nethinim,  amounted  to  one  hundred  and 
fifty-three  thousand  six  hundred;  eighty  thousand  of 
whom  were  made  hewers  of  wood,  and  seventy  thou- 
sand bearers  of  burdens,*  under  the  superintendance  of 
three  thousand  six  hundred  of  the  chief  of  Solomon's 
officers.''  With  respect  to  those  mentioned  after  the 
Captivity,  it  is  probable  that  they  were  partly  the  de- 
scendants of  the  Gibeonites ;  partly  the  decendants  of 
those  whom  David  and  the  princes  devoted ;  and  partly 
the  descendants  of  those  Canaanites  whom  Solomon  sub- 
jected to  bond  service ;""  for  we  find  them  mentioned 
with  Solomon's  servants  in  the  roll  of  those  who  returned 
from  Babylon  f  and  who  dwelt  in  Ophel  within  Jerusa- 
lem, over  against  the  Water  Gate.^  It  is,  indeed,  much 
to  their  honour,  that  so  many  of  them  are  named  f  for 
it  shews  that  they  did  not  think  their  former  service  in- 
tolerable ;  that  they  resumed  their  employment  volun- 
tarily ;  and  that,  having  become  proselytes  to  the  Jewish 
faith,  they  preferred  a  mean  office  at  the  Temple,  to  re- 
maining in  the  midst  of  heathen  darkness. 

»  2  Chron.  ii.  17, 18.  "»  1  Kings  v.  16,  <=  lb.  ix.  30,  21. 

"•  Ezra  ii.  58.  ^  Neh.  iii.  26.  f  Neh.  vii.  46—60.  Ezra  viii.  20. 


PART  IV. 


THE  SERVICE  OF  THE  TEMPLE. 

In  treating  of  the  Temple  service,  five  things  present 
themselves  to  our  review — viz.  the  vessels  of  service; 
the  animal  sacrifices;  meat  and  drink -off'erings;  wave 
and  heave-ofierings  ;  the  ritual  of  the  daily  service ;  and 
some  occasional  duties  of  the  priesthood. 

SECT.  I. 

The  Vessels  of  Service. 

Very  many ;  provided  partly  by  the  public,  and  partly  by  the  piety  of  indivi- 
duals ;  some  of  them  mentioned.  The  fate  of  the  sacred  vessels  after  the  de- 
struction of  Jerusalem. 

With  respect  to  the  vessels  employed  in  the  service, 
a  brief  account  must  suffice  ;  for  it  is  not  to  be  expected 
that  the  numbers,  names,  fashions,  and  uses  of  all  of 
them  can  be  clearly  ascertained  at  this  distance  of  time. 
Indeed,  it  is  doubtful  whether  many  of  the  priests,  even 
during  the  time  that  the  Temple  stood,  were  able  to 
give  a  full  enumeration  of  them.  Josephus^  says,  that 
there  were  in  Solomon's  Temple,  twenty  thousand  golden 
cups  and  vessels  ;  forty  thousand  silver  ones ;  twelve 
thousand  candlesticks ;  eighty  thousand  wine  cups ;  ten 
thousand  golden  vessels  and  goblets ;  twenty  thousand 
silver  ditto ;  eighty  thousand  plates  and  dishes  of  gold, 
to  mix  the  flour  in  that  was  destined  for  the  meat-offer- 
ings ;  one  hundred  and  sixty  thousand  silver  plates  and 

•"  Antiquities,  viii.  3. 


VESSELS  OF  SERVICE.  321 

dishes ;  twenty  thousand  golden  measures,  such  as  the 
hm  and   assaron ;    twenty    thousand   silver   measures; 
twenty  thousand  censers  for  incense  ;  and  fifty  thousand 
other  censers  for  the  purpose  of  carrying  fire  from  the 
great  altar  into  the  Temple.     But  every  one  that  reads 
these  numbers,  must  be  sensible  that  they  are  greatly 
exaggerated.    There  was  surely  an  abundance,  without 
calling  in  the  aid  of  exaggeration;  for,  besides  those 
which  might  have  been  lost  during  the  Captivity,  we 
have  in  Ezra  i.  9,  10.  an  account  of  two  thousand  five 
hundred  and  ninety-nine  of  different  kinds;  and   yet 
these  were  not  all,  for  in  verse  11.  the  sum  total  is  said 
to  have  been  five  thousand  four  hundred.     In  the  Tal- 
mud,'* ninety-three  are  said  to  have  been  used  every  day 
about  the  daily  service ;  in  the  treatise  Joma,  per.  3.  it 
appears,  that  there  were  special  vessels  for  the  day  of 
expiation ;  and  from  the  other  Talmudical  writings,  we 
find,  that  other  particular  days  had  their  particular  ves- 
sels.    What  a  burdensome  ritual  was  it  then  become, 
when  the  form  had  usurped  the  power  of  godliness ! 

Yet  we  are  not  to  suppose  that  all  the  vessels  in  use  at 
the  Temple  were  procured  by  the  public  as  absolutely 
necessary  ;  for  many  of  them  were  the  gifts  of  individuals, 
as  expressive  of  piety.  Thus  the  princes  of  Israel,  or 
heads  of  the  tribes,  gave  silver  chargers,  silver  bowls, 
and  spoons  of  gold.''  Joshua  dedicated  all  the  silver  and 
gold,  the  vessels  of  brass,  and  the  vessels  of  iron  to  the 
service  of  God,  which  he  found  in  Jericho."  David  de- 
voted to  the  Lord  all  the  vessels  of  silver,  gold,  and 
brass  which  he  had  taken  from  the  conquered  nations.** 
Monobazes,  King  of  Adiabene,  a  country  of  note  in  As- 


»  Tamld,  per.  3.  ''  Num.  vii.  13,  &c.  '  Ch.  vi.  19- 

*i  2  Sam.  viii.  10—12. 

Vol.  L  S  s 


322  ANTIQUITIES  OF  THE  JEWS. 

Syria/  made  golden  handles  to  the  vessels  that  were  used 
on  the  day  of  expiation.''  ^ueen  Helena,  the  mother  of 
Monobazes,  gave  the  golden  candlestick  that  was  over 
the  door,  between  the  porch  and  the  Holy  Place; 
and  also  the  golden  tablet  over  the  gate  Nicanor,  on 
which  was  written  the  section  of  the  law  concerning  the 
snspected  wife.  Num.  v.  11 — 31.*^  And  Ptolemy  Phila- 
delphus,  king  of  Egypt,  when  sending  for  persons  to 
translate  the  Old  Testament  Scriptures  into  Greek, 
dedicated  to  the  Temple  gold  and  silver  goblets,  golden 
vials,  and  an  astonishingly  rich  gold  table.  '^ 

These  are  a  few  of  the  instances  in  which  the  libera- 
lity of  individuals  tended  to  increase  the  number  and 
value  of  the  vessels  of  the  Temple.  And  it  should  not 
be  forgotten,  that,  in  the  days  of  our  Saviour,  libera- 
lity to  the  Temple  was  inculcated,  even  at  the  expense 
of  filial  affection  ;  a  striking  instance  of  which  we  have 
in  Mark  vii.  10 — 13:  ^^ Moses  said,  ^Honour  thy  fa- 
ther and  thy  mother,'  and  ^  whoso  curseth  father  or  mo- 
ther, let  him  die  the  death.'  But  ye  say,  ^  If  a  man  shall 
say  to  his  father  or  mother.  It  is  corban  (or  devoted  to 
the  Temple,)  by  whatsoever  thou  mightest  be  profited 
by  me,  he  shall  be  free.'  And  ye  suffer  him  no  more  to 
do  aught  for  his  father  or  mother ;  making  the  word  of 
God  of  none  effect  by  your  traditions."  It  is  easy  to  see 
how  Lliis  false  charity  would  operate  on  certain  charac- 
ters, and  how  much  it  would  tend  to  add  to  the  riches  of 
the  Temple.  What  became. of  the  vessels  in  the  Temple 
of  Solomon,  we  all  know.  They  were  taken  to  Babylon, 
and  a  considerable  number  of  them  returned  to  the  se- 
cond Temple ;  but  it  may  be  proper  to  state,  that  those 
of  the  second  Temple  which  were  found  by  the  Romans, 

»  So  called  from  the  river  Adiab,  one  of  the  tributary  streams  of  the  Tigris, 
in  Kurdistan.  ''  Joma,  per.  3.  "  Jerus  Gemaraj  fol.  41. 

*  Afisteas  in  Ilist.  TO.  Joseph.  Antiq.  xii.  2. 


ANIMAL   SACRIFICES.  323 

made  part  of  the  triumph  that  was  granted  to  Titus,  and 
were  afterwards  deposited  in  the  temples  of  Jupiter  Ca- 
pitolinus  and  of  Peace. 

SECT.  II. 

The  Animal  Sacrifices. 

The  kinds  of  animals  used ;  and  vegetables  and  minerals.  Bnrnt-offerings  ;  the 
occasion  of  them  ;  way  of  devoting  them  ;  killing;  sprinkling  the  blood; 
salting;  laying  on  the  altar.  Manner  of  offering  turtle-doves  and  young  pi- 
geons. Burnt-offerings  prior  to  the  Mosaic  dispensation.  Sin-offerings;  the 
occasion  of  them ;  persons  by  whom  they  might  be  offered  ;  the  whole  con- 
gregation ;  individuals  under  three  supposed  cases.  Trespass-offerings ;  how 
they  differed  from  sin-offerings;  commonly  divided  into  certain  and  doubt- 
ful;  the  doubtful  explained;  the  five  certain  cases  specified;  the  place 
where  the  priest's  portion  of  them  was  eaten,  and  the  time :  the  probable  ori- 
gin of  the  Agapac,  or  love-feasts,  among  tlie  first  Christians.  Peace-offtrings  t 
comprehending  thank-offerings,  free-rvill-offerings,  and  votvs.  The  animals 
used;  how  devoted  by  the  offerer,  and  slain  by  the  priests  ;  the  portion  of 
them  that  belonged  to  the  priests,  and  that  which  was  eaten  by  the  offerer; 
the  meat-offering  that  accompanied  them;  the  additions  made  to  the  law  con- 
cerning  tliem  under  the  second  Temple;  the  persons  who  could  offer  them. 

Although  the  animal  sacrifices  were  different  ac- 
cording to  the  situations  and  wishes  of  the  worshippers, 
there  were  only  five  kinds  of  animals  which  were  ac- 
cepted; viz.  bullocks,  sheep,  goats  (including  the  young 
of  each  kind  of  eight  days  old,)"  turtle-doves  and  young 
pigeons.  But  let  us  attend  to  the  animal  sacrifices  more 
particularly,  beginning  with  burnt-offerings. 

The  reason  of  their  name  is  given  in  Lev.  vi.  9  ;  and 
the  Hebrew  word  for  them  is  r\h)^y  Ouluth,  or  sacri- 
fices which  ascend  in  flame  or  smoke.  It  is  disputed 
among  the  Jews  concerning  the  occasion  of  burnt- offer- 
ings, and  when  they  became  due :  but  the  following 
appears  to  be  the  general  opinion ;  viz.  that  they  were 
either  intended  to  expiate  the  evil  thoughts  of  the  heart, 


a  Lev.  xxii.  27. 


324  ANTIQUITIES  OF  THE  JEWS. 

by  the  faith  of  the  offerer  looking  to  the  Messiah  as  the 
great  antitype ;  or  to  expiate  from  the  breach  of  afRr- 
mative  precepts.  Burnt-offerings  might  be  offered  of 
any  of  the  five  kinds  of  animals  just  mentioned;  and  the 
manner  of  offering  them  was  as  follows : 

1.  The  offerer  brought  his  burnt- offering  to  the  door 
of  the  Tabernacle  before  the  Lord,  while  the  tabernacle 
stood  ;^  but  when  the  Temple  was  erected,  this  phrase 
'^  before  the  Lord"  was  interpreted  to  mean — from  the 
gate  Nicanor  inward,  or  in  any  part  of  the  Court  of 
Israel,  but  especially  of  the  Priests,  which  was  inclosed 
within  the  Court  of  Israel.  This  part  of  the  injunction, 
concerning  the  appearance  of  the  offerer,  was  considered 
so  indispensable,  that  even  women,  who  were  forbidden 
the  Court  of  Israel  at  all  other  times,  were  obliged  to 
enter  it  when  they  offered  a  burnt- offering. 

2.  The  owner  of  the  sacrifice,  after  having  brought 
it,  laid  his  hand  upon  its  head  while  it  was  yet  alive.'* 
This  was  intended  as  a  solemn  transfer  of  sin  from  him- 
self to  the  animal;  and  in  its  death  he  acknowledged  his 
own  liability  to  suff'er.  Who  does  not  see  in  this  trans- 
action a  striking  type  of  the  atonement,  when  Christ, 
our  sacrifice,  bore  our  sins,  and  graciously  became  our 
great  propitiation?  It  was  commonly  at  the  place  of 
rings,  on  the  north  side  of  the  altar, "^  and  with  his  face 
directed  towards  the  Temple,  that  this  transaction  took 
place ;  and  the  words  made  use  of  were  as  follow :  ^'  I 
have  sinned:  I  have  done  perversely:  I  have  rebelled, 
and  done  thus  and  thus  (here  specifying,  either  mentally 
or  audibly,  the  specific  cause  of  his  offering.)  But  I  re- 
turn by  repentance  before  thee,  and  let  this  be  my  ex- 
piation." 

3.  The  next  thing  commonly  done  was,  the  bleeding 

>  Lev.  i,  a  ^  lb.  i.  4.  '  lb.  J.  11. 


ANIMAL    SACHIFICES.  325 

of  the  animal,  which  was  performed  by  tying  it  to  one 
of  the  rings  if  large,  or  by  the  feet  if  small ;  its  head 
lying  towards  the  south,  and  its  face  towards  the  west, 
while  he  that  killed  it  stood  on  tlie  east  side  of  the  ani- 
mal with  his  face  to  the  west,  or  to  the  Temple.  During 
the  Tabernacle,  the  bleeding  of  the  animal  was  often 
performed  by  the  offerer  himself;*  but  in  the  time  of  the 
Temple  it  was  transferred  to  the  priesthood,  because 
they  were  then  more  numerous,  and  better  skilled  in 
the  right  manner  of  doing  it.  The  blood  was  received 
in  a  sacred  vessel,  and  taken  by  the  priest  to  be  sprin- 
kled on  the  altar  ;^  which  sprinkling,  during  every  pe- 
riod of  the  Mosaic  economy,  was  exclusively  the  pre- 
rogative of  the  priesthood.  But  as  this  was  deemed  a 
very  important  part  of  the  service,  the  Jews,  especially 
after  the  introduction  of  traditions,  were  very  anxious 
to  have  it  done  aright.  Accordingly,  no  priest  that  was 
a  mourner,  by  having  a  person  dead  in  his  house  that 
day, — nor  one  who  was  unclean  in  any  way, — nor  one 
who  had  not  on  all  his  priestly  garments, — nor  one  who 
sat  or  stood  on  any  thing  but  the  bare  pavement  while 
he  was  receiving  the  blood, — nor  one  who  received  it 
with  his  left  hand,  miglit  carry  the  blood  to  sprinkle  it 
on  the  altar.  But  if  they  had  a  mixture  of  precept  and 
tradition  in  the  requisites  for  the  priest,  so  had  they 
also  in  their  manner  of  sprinkling.  For  having  esta- 
blished the  rule,  that  it  was  essential  to  the  merit  of  the 
sacrifices  that  the  blood  should  be  sprinkled  either  above 
or  below  the  red  line  which  encircled  the  altar,  and 
divided  it  into  two  equal  parts ;  the  priest,  in  the  pre- 
sent case,  had  to  go  with  the  blood,  first  to  the  north- 
east corner,  and  then  to  the  south-west,  and  throw  a 
part  of  it  against  the  altar,  below  the  red  line,  in  such 

^  Lev.  i.  5.  ••  Ibid. 


326  ANTIQUITIES  OF  THE  JEWS. 

a  manner  as  that  it  spread  on  both  the  sides  of  the  cor- 
ners equally,  forming  the  figure  of  the  Greek  letter 
gamma  ;  and  if  any  blood  remained  in  the  vessel,  it  was 
ordered  to  be  poured  out  upon  the  foundation  of  the 
altar  on  the  south-west  corner,  where  the  two  holes  were, 
which  we  formerly  mentioned  when  treating  of  the  altar, 
and  through  which  the  blood  that  remained  was  con- 
veyed to  the  brook  Kidron.  It  was  in  consequence  of 
the  blood  making  atonement  for  the  soul,  and  thus 
typical  of  the  blood  of  Christ,  that  the  Israelites  were 
forbidden  to  eat  it.^ 

4.  In  the  next  place,  the  person  whose  office  it  was 
to  flay  and  divide  the  animal,  proceeded  as  follows  :  he 
hung  it  on  the  hooks  near  the  place  of  rings ;  removed 
the  skin ;  opened  the  heart  to  let  the  remaining  blood 
escape  (notice  how  accidentally,  to  human  appearance, 
this  happened  to  Christ,  our  great  sacrifice,'*  although 
the  express  subject  of  prophecy j*")  took  out  the  fat;  and, 
dividing  the  animal  into  its  several  parts,  gave  them  in 
succession  to  the  priests  in  waiting ;  first,  the  head,  then 
the  shoulders  and  foreparts,  and  lastly,  the  hind  quar- 
ters.'' The  Jewish  treatise  Tamid  is  very  particular 
with  respect  to  all  the  pieces,  but  such  an  enumeration 
would  be  here  unnecessary. 

5.  Having  each  received  their  allotted  portions,  the 
priests  carried  them  to  the  ascent  of  the  altar,  where 
they  laid,  them  down  to  salt  them,  according  to  the  law,^ 
which  said — ^^  With  all  thin^  offerings  thou  shalt  offer 
salt."  Indeed,  no  injunction  in  the  whole  law  was  more 
sacredly  observed  than  this ;  for  the  Jews  themselves" 
tell  us,  that  "  nothing  came  to  the  altar  unsalted  but 
the  wine  of  the  drink-offering,  the  blood  sprinkled,  and 

»  Lev.  xvij.  10 — 14.  ''  John  xix.  34.  "  Zech.xii.  10. 

*  Lev.  i.  8,  9. 12, 13.  «  lb.  ii.  13. 


ANIMAL  SACRIFICES.  327 

the  wood  for  the  fire.*'  And  in  three  places  they  used 
salt,  namely,  in  the  salt  chamber  on  the  north-west  cor- 
ner of  the  Court  of  Israel,  for  salting  the  skins ;  upon 
the  rise  of  the  altar,  for  salting  the  sacrifices,  to  season 
them,  and  to  take  away  the  smoke ;  and  on  the  top  of 
the  altar,  for  salting  the  handful  of  flour,  oil,  and  frank- 
incense.'' It  was  to  this  typical  law  that  our  Saviour 
referred  in  Mark  ix.  49,  50,  when  he  says,  concerning 
the  effect  of  the  gospel  on  those  who  embrace  it,  "  Every 
one  shall  be  salted  with  fire,  {nvpL  for  the  fire  of  God's 
altar,  as  a  spiritual  sacrifice,  holy  and  acceptable)  and 
(or  rather,  as)  every  sacrifice  shall  be  salted  with  salt. 
Salt  is  good  :  but  if  the  salt  have  lost  its  saltness,  where- 
with will  ye  season  it?  Have  ye  salt  then  in  yourselves, 
and  have  peace  one  with  another."  For  as  salt,  when 
plentifully  applied,  preserves  meat  from  putrefaction,'' 
so  will  the  gospel  keep  men  from  being  corrupted  by  sin. 
And,  as  salt  was  indispensable  to  sacrifices,  in  order  to 
render  them  acceptable  to  God,  so  the  gospel,  brought 
home  to  the  hearts  of  men  by  the  Holy  Ghost,  is  indis- 
pensably requisite  to  their  ofiering  up  of  themselves 
living  sacrifices,  holy  and  acceptable,  which  is  their 
most  reasonable  service.*"  Perhaps  the  heathen  derived 
their  salted  cakes  from  this  Jewish  practice. 

6.  The  next  particular  concerning  the  burnt- offerings 
was,  that  he,  whose  office  it  was  to  lay  the  pieces  on  the 
altar,  having  received  them  from  those  who  brought  and 
salted  them,  cut  out  the  sinew  that  shrank,*^  threw  it 
among  the  ashes,  and  when  there  was  no  reason  for 
haste,  laid  the  pieces  in  order  upon  the  altar, ^  or  as 
near  their  natural  position  in  the  animal  as  possible : 


»  Lev.  ii.  2.    See  Lightf.  Heb.  and  Talm.  Exer.  Mark  ix.  49. 
f"  'Whitby  on  Mark  is,  49.  "=  Rom.  xii.  1. 

^  Gen.  xxxii.  32.  «  Lev.  i.  8. 


328  ANTIQUITIES  OF  THE  JEWS. 

but  when  numbers  were  offered  at  the  same  time,  and, 
consequently,  when  haste  was  required,  and  the  large- 
ness of  the  fire  made  delay  insupportable,  this  rule  was 
dispensed  with,  and  the  different  parts  were  thrown 
carelessly  upon  the  altar,  yet  so  as  to  be  completely  con- 
sumed. Tlius  were  the  burnt-offerings  properly  called 
holocausts^  or  whole  burnt-offerings,  for  the  priesthood 
received  no  part  of  them  but  the  skin.* 

Hitherto  we  have  spoken  only  of  the  larger  animals, 
or  the  manner  in  which  the  bullocks,  rams,  and  he-goats 
were  sacrificed,  including  the  young  of  the  several  spe- 
cies. We  are  now  to  inquire  how  they  sacrificed  the 
two  remaining  kinds  of  animals,  or  the  turtle-doves  and 
young  pigeons.  Moses,  in  Lev.  i.  14 — 17,  says  it  was 
as  follows  : — The  person  that  brought  the  pair  of  either 
kind  (for  they  were  always  brought  in  pairs,'')  gave 
them  to  the  priest,  who  offered  up  one  of  them  for  a 
sin-offering  in  the  manner  we  shall  afterwards  describCj 
and  the  other  for  a  burnt- offering,*^  That  for  the  burnt- 
offering  was  disposed  of  thus :  it  was  carried  by  the 
priest  to  the  circuit  of  the  altar,  who  there  wrung  off 
its  head,  sprinkled  the  blood  on  the  altar  above  the  red 
line,  which  was  the  reverse  of  what  was  done  with  the 
beasts ;  turned  to  the  south-east,  by  the  place  of  ashes, 
during  the  Tabernacle,'^  and  also  during  the  Temple 
(for  we  have  seen  that  such  a  closet  was  under  the  as- 
cent on  the  east  side ;)  pulled  off  its  feathers,  and  tore 
out  its  crop ;  cast  them  both  into  that  closet,  or  caused 
them  to  be  cast ;  cleft  it  down  the  middle,  but  not  asun- 
der ;  salted  both  it  and  the  head  w  hich  had  been  wrung 
off  with  salt,  and  then  laid  it  on  the  fire.  The  reason, 
perhaps,  why  Moses  ordered  two  turtle-doves,  or  two 

»  Lev.  vii.  8.  ^  lb.  v.  7;  xii,  8;  xlv.  22. 

^  lb.  xiv.  30, 31 ;  xv.  15.  SO.  <*  ^b-  i.  16. 


ANIMAL   SACRIFICES.  329 

young  pigeons,  was  not  merely  according  to  the  plea- 
sure of  the  offerer,  but  according  as  they  were  in  season, 
pigeons  being  sometimes  quite  hard  and  unfit  for  eat- 
ing; at  which  time,  Harmer  remarks,  turtle-doves  are 
very  good  in  Egypt,  and,  as  we  may  suppose,  also  in 
the  Holy  Land.  The  turtle-doves  are  not  restricted  as 
to  any  age,  because  they  are  good  always  when  they 
appear  in  these  countries,  being  birds  of  passage ;  but 
the  ^^  young  pigeons'^  are  particulaily  marked,  that 
they  might  not  be  given  to  God  when  they  were  de- 
spised by  man.* 

Such  was  the  nature,  and  such  were  the  directions 
for  the  burnt- offerings ;  but  we  may  remark,  that  they 
were  not  confined  to  the  Mosaic  dispensation,  for  we 
have  frequent  mention  of  them  before  it.  Tims,  Noah 
is  said  to  have  offered  burnt- offerings  after  the  flood  :^ 
Isaac  was  ordered  to  be  offered  up  as  a  burnt- offering  :*= 
and  Jethro,  Moses'  father-in-law,  when  he  came  to  the 
Israelites,  before  they  reached  Sinai,  offered  a  burnt- 
offering  and  sacrifices  to  God.** 

Let  us  now  inquire,  in  the  second  place,  into  the  nature 
of  the  sin-offerings  (riJ^DH-)  The  law  concerning  sin- 
offerings  particularizes  nothing  respecting  them  but  only 
this,  that  they  were  to  be  offered  for  sins  ignorantly  com- 
mitted against  any  of  the  commandments  of  the  Lord 
concerning  things  which  ought  not  to  be  done ;  that  is, 
they  were  offered  for  sins  of  ignorance  against  negative 
precepts.^  But  the  Hebrew  doctors  generally  confine 
them  to  sins  ignorantly  committed  against  negative  pre- 
cepts ;  which,  if  they  had  been  done  wittingly,  had  de- 
served ^^  cutting  off:"  and  the  reason  of  their  limitation 
is   in   regard   to  the  nature  of  the   transgression;   for 


»  Harm.  Ob.  vol.  ii.  p.  3i2.  ^  Gen.  viii.  20.  '^  lb.  sxll,  2. 

^  Exod.  xviii.  12,  «  Lev.  iv.  2.  13.  22.  27. 

Vol.  I.  T  t 


330  ANTIQUITIES  OF  THE  JKWS. 

whereas  they  enumerate  no  fewer  than  three  hundred 
and  sixty-five  negative  precepts/  yet  they  attach  sin- 
oiferings  only  to  forty-three  of  them ;  or  to  the  particu- 
lar cases  wliich  incurred  the  greatest  punishment,  if  ig- 
norance could  not  have  been  urged  as  a  mitigation.  It  is 
true,  indeed,  that  there  are  some  sin-offerings  appointed 
by  name  which  cannot  be  exactly  brought  under  this  de- 
finition, such  as  the  sin-offering  of  Aaron  on  his  conse- 
cration ;^  the  sin-offering  of  the  woman  at  her  purifica- 
tion ;"  and  the  sin-offering  of  the  leper  at  his  cleansing  j^ 
but  particular  exceptions  do  not  invalidate  general  rules, 
and  the  cases  mentioned  are  evidently  intended  to  incul- 
cate on  the  offerers  the  evil  of  sin,  and  the  necessity  of 
providing  against  the  possibility  of  danger. 

Having  thus  seen  the'reasoji  of  their  appointment,  let 
us  next  attend  to  the  persons  for  whom  the  sin-offerings 
were  offered  ;  and  these  were  of  two  kinds — either  the 
whole  congregation  or  pm^ticular  individuals.  When 
the  whole  congregation  offered,  it  was  either  statedly 
every  year  on  the  day  of  expiation,*'  as  we  shall  see  in 
the  following  part  of  this  work,  or  occasionally,  when 
they  had  done  what  was  wrong  ignorantly,  and  after- 
wards came  to  the  knowledge  of  their  offence.  It  is  this 
occasional  offering  which  is  so  fully  described  in  Levit. 
iv.  13 — 21,  where  a  young  bullock  was  ordered  to  be 
brought  before  the  tabernacle  of  the  congregation,  or 
during  the  Temple,  into  the  Court  of  the  Priests,  when 
the  elders  or  heads  of  the  .tribes,  as  representing  the 
people,  having  laid  their  hands  upon  its  head,  the  bul- 
lock was  killed  according  to  the  form  mentioned  for  the 
burnt-offerings ;  the  blood  was  taken  by  the  priest  into 
the  Holy  Place,  where,  having  dipped  his  finger  in  it 


»  An  account  of  these,  with  the  two  hundred  and  forty-eight  affirmative,  is 
given  by  Owen,  in  his  Commentary  on  the  Hebrews,  vol.  i.  Exercit,  20. 
•»  Lev.  i.x.  2.  '  lb.  xii.  6.  ^  Ih.  siv.  19.  '  lt».  xvi.  15, 


ANIMAL  SACRIFICES.  33i 

seven  times,  he  sprinkled  what  adhered  to  it  seven  times 
before  the  veil,  after  which  he  returned  from  the  Holy 
Place  into  the  Court  of  the  Priests,  went  up  the  ascent 
of  the  altar,  put  some  of  the  blood  above  the  red  line  or 
upon  the  horns,  and  poured  out  the  rest  at  the  foot  of  the 
altar.  The  fat  was  the  only  part  of  the  animal  that  was 
offered  on  the  altar ;  for  the  rest,  including  the  skin,  in- 
wards, and  even  the  dung,  were  carried  forth  unto  a 
clean  portion  of  that  place  where  the  ashes  of  the  altar 
were  wont  to  be  poured  out,  and  there  burnt  completely 
with  fire."  Such  was  the  sin-offering  that  was  appointed 
for  the  congregation  when  they  had  ignorantly  offended : 
but  in  process  of  time,  when  the  decisions  of  the  Sanhe- 
drin  were  implicitly  obeyed,  it  was  considered  also  to  ap- 
ply to  them  when  they  erred  in  their  explanation  of  any 
of  the  three  hundred  and  sixty-five  negative  precepts, 
and  had  thereby  misled  the  congregation,  only  in  place 
of  one  bullock  they  were  to  bring  twelve ;  and  in  the 
case  of  idolatry,  which  was  considered  as  high  treason 
against  Jehovah  their  king,  twelve  goats  were  to  be 
added  to  the  twelve  bullocks.  This  they  grounded  on 
Numb.  XV.  22 — 26,  although  the  case  is  not  there  par- 
ticularly specified.^ 

With  regard  to  the  manner  in  which  sin-offerings  were 
conducted  in  behalf  oi particular  individuals,  the  Scrip- 
tures specify  three  cases  in  which  they  were  to  be 
brought.  The  first  was,  when  the  high  priest  had  of- 
fended ignorantly :  he  was  enjoined  to  bring  a  young 
bullock,''  and  the  same  ceremonies  were  to  be  observed 
as  in  the  case  of  the  congregation,  with  this  difference, 
however,  that  the  priest,  in  returning  from  the  sprink- 
ling of  the  blood  before  the  veil,  should  sprinkle  some  of 

»  Compare  Levit.  iv.  20,  21,  with  verses  11,  12. 

<>  Maimonid.  De  Noxiis  Imprudenter  Admissis,  cap.  12,  13,  14. 

*  Levit.  iv.  3— 12. 


332  ANTIQUITIES  OF  THE  JEWS. 

it  also  upon  the  horns  of  the  golden  altar  of  incense  in 
the  Holy  Place  as  he  was  on  his  way  to  the  Court  of  the 
Priests.'  The  second  case  was,  when  any  of  the  rulei's 
sinned  through  ignorance  :  they  were  to  bring  a  kid  of 
the  goatS;  a  male  without  blemish,''  to  the  appointed 
place,  to  do  with  its  blood  as  was  done  with  that  for  the 
whole  congregation ;  and  to  burn  its  fat  and  inv.ards, 
after  being  washed  and  salted,  upon  the  altar ;  but  the 
rest  of  the  carcass  was  to  be  the  priest's :  all  the  males 
might  eat  of  it,  and  the  place  of  eating  was  appointed  to 
be  the  court  of  the  tabernacle  of  the  congregation,  while 
the  Tabernacle  stood,''  or  the  precincts  of  the  Temple 
when  it  was  erected.  The  third  case  was,  when  any  of 
the  common  people  sinned  ignorantly :  they  were  en- 
joined to  bring  a  kid  of  the  goats,  a  female  without 
blemish,  or  a  ewe  lamb  v/itliout  blemish,*^  whose  blood 
and  fat  v,  ere  to  be  disposed  of  as  before,  and  whose  flesh 
was  to  be  eaten  exactly  in  the  manner  of  that  which  was 
offered  by  the  ruler.  When  birds  were  offered  they  were 
treated  in  the  same  way  as  in  the  burnt- offerings,  only 
their  blood  was  sprinkled  beneath  the  red  line  that  en- 
compassed the  altar.  See  cases  of  this  sin  by  the  com- 
mon people  mentioned  in  Lev.  v.  1 — 13. 

Of  the  various  sin-offerings  that  were  appointed  to  be 
offered,  it  will  be  observed,  that  some  were  expressly 
commanded,  and  some  were  offered  upon  the  general 
principle  of  seeking  atonement  for  sins  unwittingly  com- 
mitted :  but  in  corrupt  times  it  was  charged  upon  the 
priests,  that  they  regarded  their  bellies  more  than  the 
desire  of  promoting  devotion ;  and  it  is,  perhaps,  to  this 
that  Hosea  refers,  when  he  says,*'  '*  They  eat  up  the  sin 
(or  sin-offerings,  nXDH)  of  my  people,  and  set  their 


="  Lev.  Iv.  7.  ^  lb.  iv.  22— 26.  '  lb-  vi.  24—29. 

<»  lb.  iv.  27  -3:.  Num.  xv.  27—29.    '  "  Ch.  iv.  8. 


ANIMAL  SACRTTICES.  333 

hearts  on  their  iniquity."  Nor  should  we  forget,  while 
treating  of  sin-oiFerings,  that  Jesus  Christ  is  often  spoken 
of  under  that  character.  Thus,  in  Rom.  viii.  3,  ^^  For 
what  the  law  could  not  do,  in  that  it  was  weak  through 
the  flesh,  God  sending  his  own  Son  in  the  likeness  of 
sinful  flesh,  and  for  sin  (jtept  a^aprtag,  by  a  sin-off*ering) 
condemned  sin  in  the  flesh."  In  2  Cor.  v.  21,  it  is  said, 
that  "  He  was  made  sin  (or  a  sin-offering,  a^apriav)  for 
us  who  knew  no  sin,  that  we  might  be  made  the  righ- 
teousness of  God  in  him."  And  in  Heb.  ix.  28,  it  is  ad- 
ded, that  he  "  was  once  offered  to  bear  the  sins  of  many ; 
but  unto  them  that  look  for  him  shall  he  appear  the  se- 
cond time  without  sin,  (or  without  a  sin-offering,  ^optg 
afxaptia^)  unto  salvation."  Indeed,  the  apostle  to  the 
Hebrews  clearly  applies  these  offerings  for  sin  as  types 
of  Christ;  ^^For  the  bodies  of  those  beasts,"  says  he, 
^^  whose  blood  was  brought  into  the  sanctuary  by  the 
high  priest,  or  by  any  of  the  priesthood  for  sin,  were 
burnt  without  the  camp  ;  wherefore,  Jesus  also,  that  he 
might  sanctify  the  people  with  his  own  blood,  suffered 
without  the  gate."'' 

The  third  kind  of  offerings  were  called  trespass-offer- 
ings (Dli^J^,)  and  they  differed  from  sin-offerings  in  the 
following  respects  : — They  were  appointed  for  persons 
who  had  either  done  evil  unwittingly,  or  were  in  doubt 
as  to  their  own  criminality,  or  who  had  been  guilty  of 
certain  things  that  required  reparation,  or  who  stood  in 
such  a  specific  situation  as  required  sacrifices  of  that 
kind.  Accordingly,  they  were  divided  by  the  Jews  into 
two  kinds — the  doubtful  and  the  undoubted. 

The  doubtful,  or  the  cases  in  Vv'hich  their  consciences 
surmised,  but  their  understandings  were  in  doubt,  whe- 
ther they  were  criminal,  will  best  be  understood  by  se- 

»  Heb.  xiii.  11, 12. 


334  ANTIQUITIES  OF  THE  JEWS. 

lecting  a  case  or  two  as  given  in  Scripture.  Thus  in 
Levit.  V.  2 — 5,  When  a  person  touched,  unknown  to 
himself  at  the  time,  any  unclean  thing ;  or  sware  to  do 
good  or  evil  without  having  seen  sufficiently  the  nature 
and  consequences  of  his  oath ;  or,  in  general,  trans- 
gressed any  of  the  commandments  of  God  unwittingly." 
When  he  came  to  the  knowledge  of  his  fault  he  was  en- 
joined to  bring  a  trespass -offering  of  a  ram,  a  female 
lamb,  or  kid  for  a  sin-offering.  If  unable  to  bring  any  of 
these,  he  might  bring  two  turtle-doves,  or  two  young 
pigeons ;  the  one  to  be  offered  for  a  sin-offering,  and  the 
other  for  a  burnt-offering:  and  if  very  poor,  the  law  was 
contented  with  the  tenth  part  of  an  ephah  of  fine  flour 
without  oil  or  frankincense,  as  a  sin-offering.^  But  the 
Jewish  doctors,  in  later  times,  added  a  variety  of  other 
cases.  Thus  he  that  ate  the  fat  of  the  inwards,  which  was 
forbidden  to  be  eaten,""  but  which  might  be  applied  to 
other  purposes,  if  he  did  it  wittingly,  was  to  be  cut  off; 
and  if  he  did  it  unwittingly,  and  came  to  the  knowledge 
of  it  afterwards,  was  to  offer  a  sin-offering:  but  if  it 
chanced  to  be  at  a  table,  among  fat  that  might  be  eaten 
(for  they  were  not  restricted  from  eating  the  fat  in  gene- 
ral,*^ but  only  the  fat  of  the  inwards  in  particular,)  and 
if  he  feared  that  he  had  tasted  of  it,  then  he  was  bound 
to  bring  a  doubtful  trespass- offering;  and  if  he  after- 
wards learnt  for  certain  that  he  had  tasted  of  it,  he  had 
also  to  bring  a  sin-offe^ting.  They  mention  a  second  case 
of  two  men  who  happened  to.  be  together,  and  one  of 
them  offended,  but  neither  of  them  could  say  who  it  was : 
they  were,  therefore,  both  enjoined  to  bring  a  suspense, 
trespass-offering.  In  Dr.  Lightfoot's  treatise  on  the  Ser- 
vice of  the  Temple, *"  and  in  Maimonides,*"  many  other 

»  Lev.  V.  17—19.  •»  lb.  v.  6—13.  '  lb.  iii.  17;  vii.  23—25. 

«>  Neh.  viii.  10.  '  Ch.  viii.  seel.  3. 

^  De  Noxiis  Impi'mlenter  Admissis,  cap.  ix. 


ANIMAL  SACRIFICES.  335 

Gases  are  quoted,  but  these  will  shew  what  they  under- 
stood by  trespass- offerings  in  the  cases  of  doubt.  They 
were  evidently  intended  to  keep  the  conscience  tender, 
and  to  make  men  shun  the  very  appearance  of  evil.  With 
respect  to  the  certain  or  undoubted  trespass- offerings,  so 
called  because  the  cases  included  in  it  were  specifically 
mentioned,  they  were  the  five  following :  those  regarding 
things  stolen,  unjustly  gotten,  or  detained ;  the  trespass- 
offering  for  sacrilege ;  that  in  the  case  of  the  bondmaid  ; 
that  in  the  case  of  the  Nazarite ;  and  that  in  the  case  of 
the  leper.  As  these  will  most  natiirally  explain  the  law, 
we  shall  attend  to  each  of  them. 

The  first  of  the  cases,  or  that  regarding  things  stolen, 
unjustly  gotten,  or  detained,  is  fully  described  in  Lev. 
vi.  2 — 7 ;  Num.  v.  5 — 8.  The  person  was  to  restore 
what  belonged  not  to  him,  together  with  a  fifth  part 
more  out  of  his  own  property :  and  while  he  thus  did 
justice  to  his  neighbour,  and  repaired  the  injury  he  had 
done  to  him  and  to  society,  he  was  also  enjoined  to  bring 
a  trespass- offering  to  Jehovah,  as  a  sense  of  the  injury 
he  had  done  to  religion.  The  trespass-offering,  in  such 
a  case,  was  to  be  a  ram  without  blemish,  which  was  to 
be  killed  in  the  place  where  they  killed  the  burnt- offer- 
ing, or  on  the  north  side  of  the  altar ;  its  blood  was  to 
be  sprinkled  round  about  upon  the  altar ;  but  in  after 
times  it  was  enjoined  to  be  done  in  the  form  of  the 
Greek  letter  gamma  {y,)  by  throwing  it  against  the  north- 
east and  south-west  corners,  below  the  red  line,  in  such 
a  manner  as  to  make  it  extend  to  both  the  sides  of  the 
corner  at  once ;  the  rump,  which  in  the  sheep  of  these 
countries  is  a  lump  of  fat  of  many  pounds  weight,  the 
fat  that  covered  the  inwards,  and  the  kidneys  and  caul, 
with  the  fat  that  was  on  them,  were,  in  the  next  place, 
all  burnt  on  the  altar ;  after  which,  the  flesh  was  the 
priest's  and  appointed  to  be  eaten  in  the  Holy  Place, 


336  ANTIQUITIES  OF  THE  JEWS. 

that  is,  in  the  Court  of  the  Tabernacle  of  the  congrega- 
tion, while  the  Tabernacle  stood ;  and  in  the  Court  of 
Israel,  or  of  the  Priests,  after  the  building  of  the  Tem- 
ple.* Strabo''  tells  us,  that  the  Persians  and  their  magi 
covered  tliose  parts  of  the  victims  which  they  offered 
with  fat,  that  they  might  be  more  completely  consumed. 
Rous"  says  the  same  thing  of  the  Greeks,  and  Persius,^ 
of  the  Romans ;  for  they  accounted  it  unlucky  if  it  did 
not  consume  entirely ;  a  circumstance  which  made  Gre- 
gory Nazianzen  speak  of  the  gods  as  "delighting  in 
fat''  [xviOaYi  x<^ipovreg  ;)  and  which  may  serve  to  explain, 
why  fat  was  so  strictly  enjoined  to  be  offered  as  a  part 
of  the  Jewish  sacnfices.  Indeed,  in  Lev.  iii.  11.  16,  it  is 
called  "  the  food  of  the  offering  made  by  fire  unto  the 
Lord,"  or  that  which  would  assist  the  fire  in  consum- 
ing it. 

2.  The  case  of  sacrilege  is  treated  of  in  Lev.  v.  16. 
The  person  was  understood  to  have  done  it  from  igno- 
rance ;  the  thing  wasted,  or  taken,  was  to  be  restored, 
with  the  addition  of  the  fifth  of  its  value,  according  to 
the  estimation  of  the  priest ;  and  the  trespass-offering 
was  a  ram,  killed  and  treated  as  in  the  former  case. 

3.  With  respect  to  the  injury  done  to  the  bondmaid, 
it  is  mentioned  in  Lev.  xix.  20 — 22,  where  we  see  of 
how  little  account  females  in  a  state  of  servitude  were, 
in  a  political  point  of  view.  Indeed,  they  never  were  of 
the  tribes  of  Israel,  but  were  always  the  children  of 
heathens,  either  purchased  or  taken  captive.*"  They  ap- 
pear to  have  had  no  rights.  No  pecuniary,  or  matri- 
monial reparation  is  enjoined ;  and  the  only  thing  men- 
tioned is  a  trespass-offering. 

4.  In  the  case  of  the  Nazarite,  as  fully  described  in 

»  Lev.  vii.  1 — 7.  Num.  xviii.  9,  10.  Ezek.  Ixii.  13. 

>»  Geog.  lib.  XV.  p.  504.  '  Arclixologise  Attic*,  lib.  ii.  cap.  9. 

*  Sat.  ii.  47.  '  Lev.  xxv.  44. 


ANIMAL  SACRIFICES.  337 

Num.  vi.  2 — 21,  the  trespass- offering  was  enjoined  to  be 
a  lamb  of  the  first  year/  and  treated  every  way  as  in 
the  former  cases. 

5.  The  trespass- offering  enjoined  for  the  leper^  was, 
indeed,  somewhat  different.  For  a  part  of  the  blood  of 
the  he-Iamb  was  to  be  put  upon  the  tip  of  his  right  ear, 
the  thumb  of  his  right  hand,  and  the  great  toe  of  his 
right  foot.  And  as  it  was  accounted  by  the  Jews  as  one 
of  those  sacrifices  that  were  less  holy,  it  was  not  killed 
on  the  north  side  of  the  altar,  but  on  the  south ;  and;, 
instead  of  being  eaten  solely  by  the  males  of  the  priest- 
hood in  the  Court  of  Israel,  or  the  Priests,  it  might  be 
eaten  by  others,  and  even  in  the  city  of  Jerusalem. 
This  distinction  of  sacrifices,  into  more  and  less  holy,  is 
frequently  mentioned  in  the  Jewish  writings ;  and  the 
eating  of  the  more  holy,  in  the  Court  of  Israel,  or  the 
Priests,  is  commonly  called  by  them  ^*  the  eating  within 
the  curtains,"  in  allusion  to  the  Court  of  the  Taberna- 
ele,  which  was  inclosed  with  curtains. — We  have  often 
mentioned,  while  treating  of  the  sacrifices,  that  the 
priests  ate  them  in  the  Court  of  Israel,  or  of  the  Priests, 
thereby  including  all  the  space  within  the  wall  that  sur- 
rounded these  Courts ;  but  we  never  mentioned  either 
the  particular  place  in  that  Court,  or  the  particular 
time.  Let  it  be  remarked  then,  that  although  the  place 
where  the  priests  ate  the  sacrifices  in  the  Court  of  Israel, 
or  of  the  Priests,  be  not  particularly  mentioned  by  the 
Jewish  writers,  it  is  generally  understood  to  have  been 
under  the  piazza,  or  covered  walk  that  surrounded  the 
Court,  during  the  summer  season  ;*=  and  in  the  rooms 
Gezith,  Muked,  Nitsuo,  or  some  of  the  chambers  adjoin- 
ing the  Temple,  during  the  winter.*^  The  twie  when 
they  sat  down  to  eat,  is  particularly  stated  to  have  been 

"  Num.  vi.  13,        <•  Lev.  siv.  12.        '  lb.  x.  12—15,         ''  Ezek.  xlii.  13- 

Vol.  I.  U  u 


338  ANTIQUITIES  OF  THE  JEWS. 

after  the  whole  service  was  over.*  Consequently,  their 
chief  meal  must  have  been  supper,  which  they  were  al- 
lowed to  take  any  time  before  midnight ;  but  after  mid- 
night it  was  accounted  unlawful  to  eat  of  any  of  the 
holy  things. 

The  fourth  kind  of  offerings  were  those  which  went  un- 
der the  general  name  o^ peace-offerings  (fi^t  CD^O/C^;) 
and  which  comprehended  both  thank-offerings,  free- 
will-offerings, and  offerings  to  be  made  in  consequence 
of  vows.  Accordingly,  these  are  the  three  reasons  that 
are  assigned  for  them  in  Levit.  vii.  12.  16.  And  the 
common  offerings  in  such  cases  were,  either  a  he  or  she- 
calf,  a  he  or  she-lamb,  or  a  goat,^  accompanied  with  its 
proper  meat-offering :  and  the  manner  of  offering  these 
animals  was  as  follows  :— ^They  were  to  be  without  ble- 
mish for  vows  and  thank-offerings,''  but  a  free-will-offer- 
ing might  be  either  lacking  or  superfluous  in  its  parts. ^ 
And  when  any  kind  of  them  was  brought,  the  offerers 
laid  their  hands  upon  their  heads  as  an  acknowledgment 
of  guilt :  after  which,  they  were  killed  before  the  taber- 
nacle of  the  congregation ;  their  blood  was  sprinkled 
upon  the  altar  round  about ;  the  fat,  the  kidneys,  the 
caul,  and  the  rump,  if  it  was  a  lamb,  were  all  burnt  on 
the  altar ;''  the  breast,  after  it  was  waved,  and  the  shoul- 
der, after  it  was  heaved,  became  the  property  of  the 
priests  ;*"  and  the  rest  of  the  victim  was  eaten  by  the 
offerer,  under  the  following  restrictions,  namely,  that 
he  was  free  from  all  manner,  of  uncleanness  ;s  that,  in 
the  case  of  thank-offerings,  they  should  be  eaten  on  the 
same  day  on  which  they  were  offered  ;''  and  that,  in  the 
cases  of  free-will -offerings  and  vows,  although  they  were 
allowed  to  eat  them  on  tlie  first  and  second  days,  yet 


»  2  Cliron.  xxxv.  U.  ^  Lev.  iii.  1.  6.  12.  ^  Levit.  xxii.  18—22. 

^  Lev.  xxii.  23.  '  Levit.  iii.  1 — 5.  ^  Lev,  vii.  31 — 34 

R  Lev.  vii.  19 — 21.  ''  Levit.  vii.  15;  xxii.  30. 


ANIMAL    SACRIFICES.  339 

whatever  remained  on  the  third  was  to  be  burnt,  and  if 
any  ate  of  it  then,  he  became  criminal." — But  it  was 
said  that  every  peace-oifering  was  ordained  to  have  its 
meat-offering.  Now  this  was  composed  of  four  parts, 
viz.  unleavened  cakes  mingled  with  oil,  unleavened  wa- 
fers anointed  with  oil,  cakes  mingled  with  oil  of  fine 
flour  fried,  and  leavened  bread :  a  part  of  which  was 
offered  on  the  altar,  and  the  rest  was  given  to  the  priests, 
as  part  of  their  subsistence. *• 

Such  were  the  original  regulations  with  respect  to 
peace-offerings,  or  those  which  were  commonly  known 
by  the  name  of  thank-offerings,  free-will-offerings,  and 
offerings  in  consequence  of  vows.  But  in  the  times  of 
the  second  Temple,  there  were  several  alterations  intro- 
duced. Thus,  as  the  peace-offerings  in  general  were 
ranked  among  the  sacrifices  that  were  less  holy,  so  they 
were  commonly  killed  on  the  south  side  of  the  altar. 
The  sprinkling  also  of  the  blood  round  about  the  altar, 
was  changed  into  the  two  sprinklings,  like  the  Greek 
letter  gamma  (y,)  at  the  north-east  and  south-west  cor- 
ners ;  thereby  indeed  besprinkling,  though  more  expe- 
ditiously, the  four  sides.  With  respect  to  the  waving, 
or  heaving,  the  manner  of  doing  it  during  the  second 
Temple  was  as  follows :  The  offerer  having  gone  into 
the  Court  of  the  Priests  to  lay  his  hand  upon  the  head 
of  the  animal,  waited  till  it  was  flayed ;  he  then  went 
into  the  space  between  the  altar  and  the  porch,  and 
received  first  the  fat  into  his  hands,  then  the  breast  and 
shoulder  above  it,  then  the  kidneys  and  caul,  and  in  the 
case  of  thank-offerings,  the  bread  also ;  after  which,  the 
priest  put  his  hands  below  the  hands  of  the  offerer,  and 
waved  the  whole  from  right  to  left,  and  up  and  down, 
but  always  to  the  east,  or  towards  the  altar.    This  was 

'  Levit.  vii.  15— 18;  xix.  5—8.  '-  Lev.  vii.  11—21. 


346  ANTIQUITIES  OF  THE  JEWS. 

the  established  mode  of  waving,  or  heaving.  The  next 
thing  was,  to  salt  the  fat  and  the  inwards,  and  burn 
them :  after  which,  the  priest  carried  away  his  murem 
(CD'^IDO  01*  portiqn,  namely,  the  wave-breast,  heave- 
shoulder,  and  a  part  of  the  cakes  and  bread  likewise ; 
while  the  person  who  owned  the  sacrifice,  took  the  rest 
to  feast  upon  with  his  family.  Yet  we  are  not  to  sup- 
pose, that  he  took  it  instantly  away :  for,  being  holy,  it 
was  ordered  (except  at  the  great  festivals)  to  be  pre- 
pared in  the  Temple  before  it  was  carried  out.  Ac- 
cordingly, as  we  have  already  seen,  in  the  south-east  cor- 
ner of  the  Court  of  the  Women,  there  were  boiling 
places  for  the  Nazarite's  peace-offering ;  and  Lightfoot 
tells  us,  that  in  some  of  these  they  boiled  also  the  peace- 
offerings  of  other  persons.  Perhaps  it  was  to  this  that 
1  Sam.  ii.  13,  14,  refers,  when  it  is  said,  that  the  sons 
of  Eli  sent  a  servant  with  a  flesh-hook,  to  take  a  piece 
of  the  meat  while  it  was  boiling.  They  were  not  con- 
tented with  the  portion  assigned  by  the  law,  but  greedily 
took  a  part  of  what  belonged  to  the  offerer :  for  in  no 
case,  but  in  that  of  the  Nazarite,  as  we  shall  see  by-and- 
by,  had  they  any  right  to  interfere  with  the  part  that 
was  salted,  or  sodden.  As  this  kind  of  offerings  was 
classed  among  those  which  were  less  holy,  and  as  the 
whole  of  the  priests,  who  were  ceremonially  clean, 
might  partake  of  their  portion  of  them,  either  in  the 
Temple  or  in  Jerusalem  j^  so  the  whole  family  of  the 
offerer,  servants  included,  who  were  also  clean,  might 
partake  of  their  part,  either  in  the  precincts  of  the 
Temple,  or  in  Jerusalem ;  for  all  the  worshippers  were 
always  supposed  to  have  either  a  temporary  or  perma- 
nent residence  in  that  city. — May  not  this  eating  of  the 
peace-offerings  in  the  Temple  by  the  offerer  and  his 

a  Lev.  vii.  19—21. 


ANIMAL  SACHIPICES.  341 

family;*  have  given  rise  to  the  custom  among  the  hea- 
thens, of  eating  flesh  offered  to  idols  in  an  idol  temple?* 

Having  thus  seen  the  manner  in  which  tiie  peace- 
offerings  were  presented,  let  us  next  attend  to  the  per- 
sons who  might  legally  offer  them.  There  were  three, 
the  devout  among  the  heathen^  the  congregation  of 
Israel  as  a  whole,  and  the  several  individuals  of  that 
congregation. 

With  respect  to  the  first,  or  the  devout  among  the 
heathen,  although  the  motives  which  actuated  them  to 
do  this  honour  to  Jehovah,  were  the  same  as  two  of 
those  which  induced  the  Israelites  to  offer  peace-offer- 
ings, namely,  a  free-will-offering  or  a  vow,  yet  the 
sacrifices  they  gave  were  never  offered  as  peace-offer- 
ings, but  always  as  burnt-offerings.  And  the  reason 
assigned  by  the  Jews  for  it  is,  that  the  law  forbade  them 
to  receive  the  bread  of  the  Lord  from  the  hand  of  a 
stranger  to  offer  it.^  But  though  the  heathen  might  not 
offer  a  peace-offering  for  themselves,  it  did  not  prevent 
them  from  furnishing  one,  either  for  the  whole  Jewish 
nation,  or  for  the  priesthood ;  since  in  such  a  case,  the  of- 
fering, after  delivery,  ceased  to  be  their's,  and  virtually 
became  the  same,  as  if  the  nation  or  the  priesthood  had 
purchased  it  themselves."  So  much  then  with  respect 
to  the  peace-offerings  dedicated  by  the  heathen :  it  was 
granting  them  permission  to  honour  God  in  the  right 
way,  and  affording  them  an  inducement  to  become  pro- 
selytes.— 

2.  The  peace-offering  for  the  whole  congregation  was 
made  only  once  a  year,  at  the  feast  of  pentecost,**  when 
two  lambs  composed  the  sacrifice :  and  as  this,  of  all  the 


a  1  Cor.  viii.  10.  ^  Levit.  xxii.  25, 

=  Basnage,  History  and  Religion  of  the  Jews,  book  v.  chap.  6. 

''  Levit,  xxiii.  19. 


343  ANTIQUITIES  OF  THE  JEWS. 

peace-offerings,  was  the  only  one  that  was  accounted 
most  holy,  so  it  was  slain  like  them,  on  the  north  side 
of  the  altar,  and  the  part  that  belonged  to  the  priest 
was,  of  course,  obliged  to  be  eaten  before  the  Lord,  or 
in  the  Court  of  Israel,  or  of  the  Priests. 

3.  The  peace-offerings  of  individuals  were  of  three 
kinds;  viz.  those  which  were  offered  ivithout  bread, 
which  we  shall  have  occasion  to  notice  in  a  subsequent 
page,  when  we  treat  of  the  manner  in  which  the  Jews 
celebrated  solemn  festivals :  those  which  were  offered 
with  bread ;  and  the  peace-offerings  of  the  Nazarites, 
which  had  in  them  something  particular.  Those  of- 
fered with  bread,  were  the  thank-offerings,  which  were 
expressive  of  gratitude  for  signal  blessings  and  delive- 
rances :  free-will-offerings,  which  were  the  voluntary 
tribute  of  the  heart  for  common  and  continued  mercies : 
and  offerings  in  consequence  of  vows,  or  those  which  had 
been  promised  and  set  apart  for  some  specific  reason. 
It  may  here  be  observed,  tliat  the  Jews  considered  the 
obligation  to  present  these  last  as  stronger  than  that  in 
the  two  former.  For  they  determined  in  their  traditions, 
that  if  any  accident  happened  to  thank-offerings,  or 
free-will- offerings,  before  they  reached  the  Temple, 
they  were  not  bound  to  replace  them  j  but  in  the  case 
of  animals,  vowed  or  devoted,  they  had  always  to  make 
them  good.  With  respect  to  the  ram  for  the  peace-of- 
fering of  the  Nazarite,  it  also  was  offered  with  bread," 
but  there  were  some  things  in  it  different  from  the  rest. 
Thus,  after  it  was  killed  on  the  south  side  of  the  altar, 
as  a  sacrifice  less  holy,  and  its  blood  sprinkled  in  the 
usual  manner,  the  right  shoulder  and  whole  breast  were 
separated  by  the  priest  ;^'  the  rest  was  put  into  one  of 
the  boiling  places  in  the  south-east  corner  of  the  Court 

"  Num.  vi.  17.  ''  Levit.  vii.  31,  32. 


MEAT  AND  DRINK-OFFERINGS,  &C.  343 

of  the  Women ;  when  sodden,  the  priest  came  and  took 
out  the  other  or  left  shoulder,  laid  it  upon  the  hands  of 
the  Nazarite,  with  one  of  the  cakes  of  unleavened  bread 
and  one  of  the  wafers  of  the  meat- offering/  placed  above 
these  the  heave  shoulder  and  wave  breast  which  he  had 
formerly  cut  off,  and  then  laid  the  inwards  and  fat  above 
them  all,  in  order  to  be  waved  before  the  Lord ;  which 
being  done,  the  fat  and  inwards  were  burnt  upon  the 
altar  in  the  way  we  have  frequently  described;  the 
cake  and  wafer  were  also  burnt  according  to  the  law  of 
the  meat-offerings  ;^  the  heave  shoulder,  wave  breast, 
the  shoulder  that  was  sodden,  and  the  rest  of  the  cakes 
and  wafers  were  the  property  of  the  priest ;  the  remain- 
ing part  of  the  victim  was  eaten  by  the  Nazarite,  either 
in  the  precincts  of  the  Temple  or  at  Jerusalem  ;  and  af- 
ter that,  he  was  released  from  his  vow. 

SECT.  III. 

Meat  and  Drink-offerings:    Wave  and  Heave- 
offerings. 

Meat-offerings — Thirteen  kinds  of  them  ;  rules  for  managing  them  :  the  pro- 
portion of  meat-offerings  for  the  different  kinds  of  sacrifices  under  the  Ta- 
bernacle and  first  Temple ;  why  honey  forbidden.  The  alterations  introduced 
under  the  second  temple.  The  manner  of  offering  them  in  our  Saviour's  days. 
Dririk-offeriiigs — what;  the  quantity  requu-ed  for  the  different  animals; 
the  sacrifices  that  had  both  meat  and  drink-offerings.  The  drink-offering  of 
the  daily  sacrifice  was  the  signal  for  the  music  to  begin.  Heave  and  fVavf 
offerings — their  nature ;  the  property  of  the  priests.  An  equitable  regulation 
about  the  dead  and  of  spoil  founded  on  them.  Two  questions  answered ;  1st. 
How  the  persons  liable  for  offerings  were  induced  to  pay  them  ?  2nd.  At 
what  time  the  offerings  which  they  owed  became  due  .' 

We  are  now  come  to  the  fifth  class  of  offerings,  or 
those  known  by  the  name  of  meat-offerings  (niliDj)  of 
which  there  were  thirteen  kinds ;  three  for  the  whole 

»  Num.  vJ.  15. 19,  20.  ">  Lev.  ii.  2, 


344  ANTIQUITIES  OF  THE  JEWS. 

congregation,  and  ten  for  particular  persons.  The  three 
for  the  whole  congregation  were  as  follow: — 1.  The 
twelve  loaves  of  shew  bread,  which  were  set  before  the 
Lord  every  sabbath,  removed  on  the  sabbath  following, 
and  eaten  by  the  priests.*  2.  The  sheaf,  or,  as  the  word 
also  signifies,  the  omer  of  the  first-fruits  of  their  harvest.^ 
This  Dr.  Lightfoot  informs  us  was  barley,  because  the 
harvest  of  tliat  grain  was  the  earliest.  It  was  waved  be- 
fore the  Lord,  part  of  it  was  offered,  and  part  of  it  eaten. 
^^  Every  waving,"  says  Rabbi  Solomon  on  Lev.  xxiii.  9, 
"  is  bringing  it  this  way  and  that  way,  up  and  down : 
and  the  waving  it  this  way  and  that  way,  was  for  the 
restraining  of  evil  winds ;  while  the  waving  of  it  up  and 
down  was  for  the  restraining  of  evil  dews."  The  third 
meat-offering  for  the  whole  congregation,  consisted  in 
the  two  wheaten  wave  loaves,  that  were  offered  at  the 
feast  of  pentecost,  as  the  first-fruits  of  the  wheat 
harvest.* 

Such  were  the  three  meat-offerings  that  were  peculiar 
to  the  whole  congregation. — The  ten  for  particular  per- 
sons were  as  follow  : — 1.  The  daily  meat-offering  of  the 
high  priest ;  which  was  the  tenth  part  of  an  ephah  of 
fine  flour  baked  in  a  pan  with  oil,  and  the  half  of  it  of- 
fered in  the  morning,  and  the  other  half  at  night.^  2. 
The  meat-offering  of  initiation ;  which  every  priest 
brought  in  his  hand  at  his  first  entrance  into  the  office.^ 
3.  The  sinners'  meat-offering ;  or  that  which  a  poor  man 
who  should  have  brought  a  sin-offering,  substituted  in 
place  of  it,  on  account  of  his  poverty.  This  is  mentioned 
in  Levit.  v.  11,  and  shews  the  regard  that  God  had  for 
those  who  were  in  indigent  circumstances.  It  was  the 
tenth  part  of  an  ephah  of  fine  flour,  without  either,  oil  or 

»  Exod.  XXV.  30.  Levit.  xxiv.  5—9.  ^  Levit.  xxiii.  9—14. 

<=  lb.  xxiii.  15—17.  '^  lb.  vi.  20—23.  '  lb.  vi.  20-- 23. 


MEAT  AND  DRINK-OFFERINGS,  &C.  345 

frankincense.  4.  The  jealousy  meat-offering ;  or  the  of- 
fering brought  with  the  suspected  wife,  and  mentioned 
in  Num.  v.  15.  It  was  the  tenth  part  of  an  ephah  of  bar- 
ley meal,  without  either  oil  or  frankincense :  and  it  is 
worthy  of  remark,  that  this,  and  the  meat-offering  of  the 
first-fruits  of  the  barley  harvest,  were  the  only  meat-of- 
ferings which  were  enjoined  to  be  of  barley ;  for  all  the 
other  kinds  were  of  the  fine  flour  of  wheat.  5.  The 
meat-offeringof  fine  flour  unbaked,  which  was  prepared 
by  pouring  oil  and  frankincense  upon  it.  This  is  men- 
tioned in  Lev.  ii.  1 — 3.  6.  The  meat-offering  baked  in 
the  oven ;  which  was  either  unleavened  cakes  of  fine 
flour  mingled  with  oil,  or  unleavened  wafers  anointed 
with  oil.  These  are  mentioned  in  Lev.  ii.  4.  7.  The 
meat-offering  baked  in  a  pan ;  which  was  fine  flour  un- 
leavened mingled  with  oil,  parted  in  pieces,  and  oil 
poured  on  the  pieces.  This  is  mentioned  in  Lev.  ii.  5,  6. 
8.  The  meat-offering  that  was  made  in  the  frying-pan ; 
and  which  was  fine  flour  mingled  with  oil.  This  is  men- 
tioned in  Lev.  ii.  7.  9.  The  wafers  baked  in  the  oven^ 
which  were  classed  with  the  unleavened  cakes,  in  No.  6. 
And,  10.  The  offerings  of  the  first-fruits  by  individuals 
at  the  feast  of  pentecost,  as  we  shall  have  occasion  to 
notice  in  a  subsequent  page.*  Such  were  the  different 
kinds  of  meat-offerings;  both  of  a  public  and  private 
nature,  which  were  enjoined  upon  the  Jews.  The 
rules  for  managing  them  out  of  the  law,  were  generally 
as  follow : — They  were  brought  to  the  priest,  who  car- 
ried them  to  the  altar,  took  a  handful  from  each  of  them 
as  an  oblation,  salted  it,  and  burnt  it  upon  the  altar : 
after  which  the  remainder  became  the  property  of  the 
priesthood,  and  was  eaten  by  those  whose  course  it  was 
to  serve.''     No  leaven  or  honey  was  allowed  in  any  of- 

=•  Lev.  ii  14— le.Deut,  xxvi.  1— 10.       •>  Lev.  ii.  2. 8, 9, 10;  vi.  14—18;  x.  12, 12. 

Vol.  L  X  X 


346  ANTIQUITIES  OF  THE  JEWS. 

ferring.^  And  the  last  appears  the  more  singular,  that 
it  was  apparently  agreeable  in  itself,  and  honourable  to 
God.  But  the  reasons  may  have  been,  first,  that  God 
might  not  appear  pleased  with  things  merely  on  account 
of  their  sweetness  ;  and,  secondly,  because  the  heathens 
offered  honey  to  Bacchus,^  the  dii  superi"  and  the  dii 
inferi,  and  departed  heroes.**  Hence  Orpheus,  in  the  be- 
ginning of  his  Hymns,  calls  the  infernal  gods  \i£ikiyiQi 
OsoLy  and  the  souls  of  the  dead,  ij.£?Lia<yai.  The  origin  of 
which  custom  is  thus  explained  by  Porphyry  :^  ^*  They 
made  honey  a  symbol  of  death ;  and  therefore  poured 
out  a  libation  of  honey  to  the  terrestrial  gods."^  But  as 
meat-offerings  were  commonly  the  attendants  on  animal 
sacrifices,  it  is  proper  here  to  state  the  proportions. 

Three  tenth  deals  mingled  with  half  a  hin  of  oil,  were 
the  quantity  for  a  bullock;  two  tenth  deals  mingled  with 
the  third  of  a  hin  of  oil,  for  a  ram ;  and  one  tenth  deal 
mingled  with  the  fourth  of  a  hin  of  oil,  for  a  lamb.^ 
These  were  the  general  directions  :  but  in  Lev.  xiv.  10, 
we  find  a  log  ordered  for  three  tenth  deals  in  the 
meat-offering  of  the  leper :  and  in  the  same  chapter*"  a 
log  of  oil  is  ordered  to  but  one  tenth  deal  of  fine  flour, 
in  the  case  of  those  lepers  that  were  poor :  so  that  a  log, 
in  the  cleansing  of  the  leper,  seems  to  have  been  both 
the  largest  and  the  least  allotted  quantity.  In  the  meat- 
offering that  was  attached  to  the  morning  and  evening 
sacrifice,  the  quantity  of  oil  to  a  tenth  deal  of  flour  was 
the  fourth  part  of  a  hin.'  And  if  we  descend  to  the  times 
of  Ezekiel,  we  shall  find  that  the  flour,  in  the  meat-of- 


^  Lev.  ii,  11.  ^  Ovid,  Fast.  lib.  iii.  735. 

'  I'ausan.  in  Eliiic.  prior  p.  415.  Strabo,  Geog.  lib.  xv, 
''  Odyss.x.518;  xi.26.  Euripid.Oi'est.  vers.  115.  uEschyl.  in  Pers.  vers.  611. 
«  De  Antr.  Nymphar.  p.  262.  ^  Spencer,  Leg.  Heb,  lib.  ii.  cap.  11. 

6  Num.  XV.  1—12;  xxviii.  28,  29.  ''  Ver.  21. 

'  Exod.  sxix.  40.    Num.  xxviii.  5.  7. 


MEAT  AND  URINK-OFFERINGS,  &C.  347 

ferings  of  the  morning  and  evening  service,  was  the  sixth 
part  of  an  ephah  mixed  with  the  third  part  of  a  hin  of 
oil ;"  while  to  meat-offerings  in  general  the  common  al- 
lowance was  a  hin  of  oil;  or  seventy-two  egg-shells  full, 
to  an  ephah.^ 

The  arrangement  for  the  meat-offerings,  under  the 
second  Temple,  is  thus  described  by  Lightfoot  from  the 
Jewish  writings: — 1.  No  offering  was  to  consist  of  less 
than  the  tenth  part  of  an  ephah  and  a  log  of  oil.  Yet  as 
many  more  tenth  parts  might  be  offered  as  the  offerer 
pleased,  provided  only  that  not  above  sixty  were  in  one 
vessel,  and  that  a  log  of  oil  was  joined  with  every  tenth 
part.  2.  When  the  meat-offering  was  one  of  the  four  kinds  - 
that  were  formerly  described  as  baked,  they  formed  the 
tenth  deal  of  flour  into  ten  cakes ;  so  that  whatever  num- 
ber of  tenth  deals  were  offered,  there  were  always  so 
many  times  ten  cakes.  But  in  the  high-priest's  meat-of- 
fering, they  departed  from  this  rule,  and  made  his  into 
twelve  ;  dividing  every  cake  into  two  parts,  and  offering 

)  twelve  of  these  halves  in  the  morning,  and  twelve  in  the 
evening.  3.  There  were  some  meat-offerings  that  re- 
quired both  oil  and  frankincense ;  some,  that  required 

^  m\  without  frankincense;  some,  frankincense  without  oil; 
and  some,  that  neither  needed  frankincense  nor  oil.  Of 
the  first  kind  was  the  meat-offering  of  fine  flour  unbaked; 
the  four  that  were  baked,  the  meat-offering  of  the  high 
priest,  that  of  the  priest's  initiation,  the  offering  of  first- 
fruits,  and  the  meat-offerings  that  were  made  by  hea- 
thens, or  women.  Of  the  second  kind  were  the  meat-of- 
ferings that  were  joined  with  drink-offerings.  Of  the 
third  kind,  was  the  shew  bread.  And  of  the  fourth,  were 
the  sinner's  meat-offering,  and  the  meat-offering  of  the 
suspected  wife.    These  are  Lightfoot's  words,  and  he  is 

»  Ezek.  xlvi.  14.  ^  lb.  xlvi.  5.  7. 11. 


348  ANTIQUITIES  OF  THE  JEWG. 

110  doubt  right,  according  to  the  innovations  introduced 
by  their  traditions :  but  if  we  were  to  rank  them,  as  they 
are  stated  in  the  law,  and  in  the  foregoing  account,  they 
would  stand  thus: — The  first-fruits  by  individuals  at  the 
feasts  of  pentecost,  and  meat-offering  of  fine  flour  un- 
baked, had  both  oil  and  frankincense.  The  national  first- 
fruits  of  the  barley  harvest,  the  daily  meat-offering  of 
the  high  priest,  the  meat-offering  at  the  initiation  of  the 
priests,  and  the  meat-offerings  baked  in  the  oven,  or  in 
a  pan,  fried,  and  with  wafers,  had  oil  without  frankin- 
cense. The  shew  bread  had  frankincense  without  oil : 
and  the  national  first-fruits  for  the  wheat  harvest,  the 
sinner's  meat-offering,  and  the  meat-offering  of  jealousy, 
had  neither  oil  nor  frankincense. 

The  fourth  regulation  tinder  the  second  Temple  con- 
cerning the  offerings  in  question,  was,  that  every  offer- 
ing prepared  in  a  vessel  required  three  sprinklings  of 
oil.  Thus,  in  the  case  of  those  that  were  unbaked,  oil 
was  first  put  into  the  vessel,  then  the  flour,  then  more 
oil  upon  the  flour;  after  which  they  were  properly 
mixed,  transferred  from  that  vessel  to  the  vessel  in 
which  they  were  to  be  carried  to  the  altar,  and  then 
had  their  third  sprinkling;  the  operation  concluding 
with  the  placing  the  frankincense  upon  the  top  of  the  of- 
fering :  in  which  state  they  were  considered  as  fit  to  be 
carried  to  the  altar.  In  the  case  of  the  meat-offerings 
that  were  baked,  oil  was  first  put  into  the  vessel,  the 
flour  emptied  on  the  oil,  and  then  oil  poured  upon  the 
flour  to  enable  it  to  be  mixed ;  after  mixing,  it  was 
baked,  then  broken  in  pieces,  more  oil  poured  upon  it  in 
that  state,  and  the  frankincense  placed  above  all.  With 
respect  to  those  which  were  prepared  in  the  form  of 
wafers,  they  were  formed  like  the  rest,  only  their  last 
anointing  was  ordained  to  be  in  the  form  of  the  letter 
5,  or  like  the  parting  between  the  thumb  and  forefinger,. 


MEAT  AND  DRINK-OFFERINGS,  &C.  349 

making  it  run  in  two  different  ways.  In  the  fifth  place, 
there  were  some  of  the  meat-offerings  of  which  only  a 
handful  was  hurnt  and  the  rest  eaten ;  and  others  which 
were  entirely  consumed.  The  unbaked  meat-offering, 
the  four  baked,  the  meat  offerings  by  heathens  or  wo- 
men, the  omer  of  first-fruits,  the  sinner's  meat-offering, 
and  that  of  jealousy,  were  all  of  the  former  kind.  And 
the  meat-offering  of  the  high  priest,  of  the  priests"  initia- 
tion, and  those  which  were  accompanied  with  a  drink- 
offering,  were  of  the  latter  sort.  Lastly,  the  manner  of 
offering  the  meat-offerings  in  our  Saviour's  days  was 
this  : — Having  mixed  it  properly  in  some  gold  or  silver 
dish  belonging  to  the  Temple,  it  was  put  into  the  par- 
ticular vessel  of  service,  which  rendered  it  holy,  with  the 
oil  and  frankincense.  The  priest  then  carried  it  up  to 
the  south-east  horn  of  the  altar,  and  stood  on  the  south 
side  of  the  horn :  where,  having  laid  down  the  frankin- 
cense, he  took  a  handful  from  that  part  of  the  offering 
which  appeared  to  him  to  be  most  wetted  with  oil,  put 
it  in  the  midst  of  another  holy  vessel  with  the  frankin- 
cense on  the  top  of  it ;  left  the  rest  of  the  offering ; 
ascended  with  the  handful  to  the  top  of  the  altar ;  salted 
it^  from  the  supply  that  constantly  stood  there  ;  and  then 
laid  it  with  the  frankincense  upon  the  altar  to  be  con- 
sumed j^  which  being  done,  he  returned  to  the  south-east 
horn  of  the  altar,  took  up  the  vessel  with  the  rest  of  the 
offering,  and  carried  it  away  to  the  proper  chamber  to 
be  kept  till  the  evening ;  when  the  priests  received  it  as 
a  part  of  their  subsistence.*^ 

After  the  meat-offerings,  we  naturally  come  to  the 

»  Levit.  ii.  13. 

*•  Levit.  vi.  14,  15.  Compare  also  Exod.  xxx.  9.  with  Exod.  xl.  29. 

•  Levit.  ii,  3.  10;  vi.  16—18  On  this  and  the  other  preceding  sacrifices, 
besides  Lightfoot's  Temple  Service,  see  Dr.  Owen  on  the  Hebrews,  vol.  i. 
Exercit.  24. 


350  ANTIQUITIES  OF  THE  JEWS. 

drink-offerings  ("iD-iO  which  properly  formed  the  sixth 
class  of  offerings  devoted  to  the  altar.  .  But  these  were 
nothing  more  than  a  certain  quantity  of  wine  propor- 
tioned to  the  nature  of  the  sacrifice ;  which  was  neither 
mingled  with  the  flour  and  oil  of  the  meat-offering,  nor 
burnt  along  with  it ;  but  kept  distinct  from  the  sacrifice 
and  meat-offerings,  till  both  were  disposed  of  on  the  al- 
tar, when  it  was  taken  by  the  priests,  and  poured  out 
like  the  blood,  on  the  foundation  of  the  altar.'*  The  ge- 
neral rule  for  the  quantity  then  used,  appears  to  have 
been  half  a  bin,  or  thirty-six  egg-shells  full  for  a  bullock, 
a  third  of  a  bin,  or  twenty-four  egg-shells  full  for  a  ram, 
and  a  fourth  of  a  bin,  or  eighteen  egg-shells  full  for  a 
lamb,  or  a  kid.^  And  the  sacrifices  which  had  both  a 
meat  and  a  drink-offering  attached  to  them,  were,  the 
continual  morning  and  evening  sacrifice,"^  both  on  the 
week-days,  and  on  the  sabbath  ;•*  the  offering  of  the 
wave-sheaf;®  the  Nazarite's  offering  ;*^  the  burnt-offer- 
ings ;  offerings  for  vows  ;  free-will- offerings  ;  and  offer- 
ings at  some  of  the  solemn  feasts  ;^  namely,  at  the  be- 
ginning of  their  ecclesiastical  year,  or  the  vernal  equinox, 
corresponding  with  the  twenty-first  of  our  March  ;^  and 
at  their  solemn  assembly  on  the  twenty-third  of  the  se- 
venth month.' — Such  was  the  nature  of  the  drink-offer- 
ing. It  only  remains  to  add,  that  the  pouring  out  of  the 
wine  of  the  drink-offering,  which  was  attached  to  the 
morning  and  evening  sacrifice,  was  (as  already  noticed)'^ 
the  common  signal  for  the  priests  and  Levites  to  begin 
their  song  of  praise  to  God.  Perhaps  it  was  from  this 
pouring  out  of  the  wine  as  a  drink-offering,  that  the- 
heathens  adopted  the  practice  of  pouring  out  libations  to 

»  Num.  xxviii.  7.  ^  Num.  xv.  4 — 12;  xxviii.  14. 

"=  Exod.  xxix,  40.  Numb,  xxviii.  7.  ^  Num.  xxviii.  9. 

'  Lev.  xxiii.  13.  fNum.vi.  17.  6  lb.  xv.  3 — 12. 

'•  lb.  xxviii.  11—15.  '  lb.  xxix,  35—37.  ^  See  part  iii.  sect,  iv. 


MEAT  AND  DRINK-OFFERINGS,  &C.  331 

their  gods,  and  of  pouring  out  wine  or  oil  on  the  head  of 
the  victim  immediately  before  it  was  slain.  That  prac- 
tice of  their's,  however  it  originated,  beautifully  explains 
the  words  of  St.  Paul  in  2  Tim.  iv.  6  :  "I  am  now  ready 
to  be  offered"  {Eyo)  yap  riSy;  an£v8ofiai).  I  am  just  get- 
ting the  wine  poured  upon  my  head  ;  on  the  point  of  being 
sacrificed  to  pagan  rage  and  superstition. 

After  what  has  been  already  said  on  the  subject  of  sa- 
crifice, it  will  not  be  expected  that  much  time  should  be 
spent  in  speaking  of  the  offerings  that  were  heaved  or 
ivaved ;  and  yet  there  are  some  particulajs  concerning 
both,  that  should  not  be  omitted.  They  were  commonly 
a  part  of  a  larger  ofi*ering;  as  the  wave-breast,^  the 
heave-shoulder,''  the  fat,  rump,  caul,  kidneys,  &c. ;"  or 
they  were  intended  to  sanctify  the  rest ;  as  the  cake  of 
the  peace- off'erings,''  the  first  of  their  dough  every  year, *= 
and  the  tenth  of  the  tithes  which  the  Levites  offered 
every  year  as  a  wave  offering  to  the  Lord.*"  And  they 
were  all  the  property  of  the  priesthood,  and  their  fa- 
milies, as  a  part  of  their  support,  but  enjoined  to  be 
eaten  in  a  clean  place. ^  In  the  book  of  Numbers,  we 
have  a  very  equitable  regulation  concerning  the  booty 
taken  from  an  enemy,  founded  on  the  principle  of  wave- 
offerings.  For,  of  the  spoils  of  the  Midianites,  half 
went  to  the  warriors,  and  half  to  the  congregation  w^hich 
remained  at  home ;  but  out  of  these  halves,  different  pro- 
portions were  deducted  for  the  priests  and  Levites,  ac- 
cording to  the  danger  to  which  the  persons  that  owed 
them  had  been  exposed.  Thus,  from  the  warrior's  share, 
only  one  five  hundredth  part  was  given  to  the  priests  as 
a  wave- offering;*^  while  out  of  the  half  assigned  to  the 


3  Exod.  xxix.  27.  ^  Lev.  x.  15.  <=  Exod.  xxix.  22. 

«'  Lev.  vii.  14.  e  Num.  xv.  19—21.  f  lb.  xviii.  26—28. 

g  Exod  XXIX.  27,  28.    Lev.  x.  14,  15.    Num.  xviii.  11. 
^  Num.  xxxi.  28.  36—41. 


352  ANTIQUITIES  OF  THE  JEWS. 

congregation,  the  one  fiftieth  was  ordered  to  be  given  to 
the  Levites." 

There  are  only  two  things  more  connected  with  sa- 
crifices, which  we  ought  to  consider  before  we  leave  the 
subject.  And  these  are,  1.  How  those,  who  were  liable 
to  sin,  trespass,  or  burnt- offerings,  were  induced  to  pay 
them  ?  And,  2.  When  these  offerings  were  considered  as 
due  ?  With  respect  to  the  first,  I  answer,  that  those 
who  were  liable  to  such  sacrifices,  were  induced  to 
pay  them  from  one  or  other  of  the  following  motives: — 
Conscience,  or  a  regard  for  God  and  godliness,  operated 
effectually  on  the  minds  of  the  pious:  the  corporal  punish- 
ments of  whipping  and  rebels'  beating,  formerly  men- 
tioned as  the  certain  consequences  of  detection,  served  to 
awe  the  unprincipal  and  profligate :  and  the  very  gene- 
ral sentiment,  in  later  times,  that  the  strict  observance 
of  their  law  and  traditions  was  the  infallible  road  to  hap- 
piness, strongly  induced  the  self-righteous  pharisee. 

With  respect  to  the  second  question,  or  at  what  time 
they  became  due  ?  this  was  always  at  the  first  of  those 
three  great  festivals,  when  the  males  of  Israel  were  an- 
nually bound  to  appear  at  Jerusalem :  for  it  would  have 
been  highly  inconvenient  for  them  to  have  left  their  fa- 
milies and  occupations,  and  to  have  gone,  perhaps,  many 
miles,  at  a  considerable  expense,  to  comply  with  the 
law.  Hence  one  of  the  two  hundred  and  forty-eight  po- 
sitive precepts  which  they  collect  out  of  the  Pentateuch 
is,  "  That  a  man  shall  bring  all  his  offerings,  that  are 
either  due  by  him,  or  voluntarily  dedicated,  to  the  so- 
lemn festival  that  cometh  next."  And  so,  as  the  Lord, 
by  appointing  those  three  solemn  times  in  the  spring  and 
summer,  consulted  the  ease  and  accommodation  of  the 
worshippers,  the  tradition  above-mentioned  suited  the 
emergencies  of  those  who  had  offended.    Yet  it  is  easy 

»  Num.  xxxi.  30. 42 — 47.  See  some  remarks  on  sacrifices  and  their  accompa- 
niments in  the  Abbey  Fleury's  Manners  of  the  Ancient  Israelites,  part  iv.  ch.  4. 


DAILY  SERVICE  OF  THE  TEMPLE.        353 

to  see,  that  all  could  not  come  at  every  festival ;  and 
therefore  that  they  must  have  deferred  it  till  some  one 
that  was  subsequent ;  for  they  could  not  send  them  by 
another,  since  it  was  essential  that  the  offerer  should  be 
present  himself. 

I  have  dwelt  thus  long  on  the  different  sacrifices  an3 
offerings  on  account  of  their  importance.  Should  any 
thing  else,  that  is  deemed  essential,  be  considered  as 
omitted,  it  may  probably  be  found  in  our  subsequent 
inquiries  concerning  the  daily  service  and  the  solemn 
festivals. 

SECTION  IV. 

The  Daily  Service  of  the  Temple. 

Manner  ofconducting  it.     The  priests  on  duty  prepared  for  the  coming  of  the 
president  of  the  lots.     They  went  with  him  round  the  Court  of  Israel :  got 
the  high  priest's  meat-offering :  retired  to  tlie  chamber  of  lots  :  cast  the  first 
lot  for  him  who  should  begin  to  remove  the  ashes  from  the  altar:  returned 
to  the  chamber  of  lots  to  cast  for  thirteen  different  pieces  of  service :  sent  for 
the  lamb  for  the  morning  sacrifice  :  opened  the  seven  doors  of  the  Court  of 
Israel :  trumpets  sounded  to  collect  the  musicians  and  stationary  men  :  lamb 
killed :  lamps  of  the  golden  candlestick  trimmed :  ashes  on  the  altar  of  in- 
cense  removed:  retired  to  the  chamber  of  lots  to  pray,  repeat  the  command- 
tnents  and  phylacteries  :  cast  lots  a  third  time  for  offering  incense  on  the 
golden  altar,  and  laying  the  morning  sacrifice  on  the  altar :  the  way  in  which 
these  were  done.     Four  of  the  piayers  which  the  people  uttered  while  the 
incense  was  burning.     The  priest  who  offered  the  incense,  and  his  three  as- 
sociates  bless  the  people  from  the  steps  of  the  poich.    The  meat-offering  of 
the  daily  sacrifice,  and  the  sacrifice  of  the  high  priest  presented :  the  drink- 
offering  poured  out :  the  morning  service  concluded  by  the  musicians  sing- 
ing the  psalm  for  the  day.  The  employment  of  the  priests  during  the  middle 
of  the  day.  The  manner  ofconducting  the  evening  service.  Four  reflections— 
1.  The  regularity  and  order  with  which  every  thing  was  conducted.  2.  The 
many  circumstances  which  tended  to  give  solemnity  to  the  service.  3.  The 
light  which  it  throws  on  the  history  of  Zacharias  in  Luke  i.  9,  &c.  4.  The 
tendency  it  had  to  lead  men  to  Christ.   The  standing  regulations  of  the  San- 
hedrin  to  preserve  order  and  decency ;  and  their  similarity  to  the  instructions 
■which  Christ  gave  his  disciples  in  Matt.  x.  9,  10. 

As  the  manner  of  conducting  the  daily  service  of  the 
Temple  comes  next  to  be  coi.ddered,  I  shall  endeavour 
Vol.  I.  Y  y 


354  ANTIQUITIES  OF  THE  JEWS. 

to  describe  it  as  clearly  as  possible.  Let  us  begin  tben 
with  the  morningj  and  go  on  through  the  day  until  the 
evening. 

It  was  formerly  observed,  when  describing  the  Court 
of  Israel,  that  the  chief  residence  of  the  priests  on  duty, 
was  in  that  building  near  the  north-west  corner  of  the 
Court  of  Israel,  called  Bithmukecl.  And  it  may  now  be 
observed,  that  the  first  thing  they  did,  after  enjoying 
repose,  was  to  bathe,  in  the  rooms  provided  for  that 
purpose.  For  none  might  go  into  the  Court  of  the 
Priests  to  serve  (not  even  those  who  were  ceremonially 
clean,)  who  had  not  previously  washed  their  bodies  in 
water :  evidently  denoting,  that  those  should  be  holy, 
whose  office  it  was  to  bear  the  vessels  of  the  sanctuary. 
But  this  immersion  of  tlie  whole  body  in  the  morning 
was  not  repeated  through  the  day.  They  frequently, 
however,  washed  their  hands  and  feet ;  for  their  duty 
led  them  to  go  often  out  of,  and  return  to,  the  Court ; 
and  at  all  these  times  they  ran  to  the  laver  to  wash  be- 
fore they  resumed  their  office.  Perhaps  it  was  to  this 
that  our  Saviour  alluded,  when  he  said  to  Peter,  in 
John  xiii.  10,  '^^  He  that  is  washed  needeth  not,  save  to 
wash  his  feet,  but  is  clean  every  whit." 

The  priests,  having  thus  bathed  and  dressed  (which 
they  were  obliged  to  do  at  an  early  hour,  on  account  of 
the  president  of  the  lots,)  held  themselves  in  readiness 
for  his  arrival :  for  they  were  quite  uncertain  as  to  the 
particular  time  of  his  knocking  to  obtain  admission :  it 
being  sometimes  the  cock  crowing,  sometimes  after  it, 
and  sometimes  before  it.  Perhaps  this  uncertainty  on 
his  part,  and  watchfulness  on  their's,  may  have  given 
ground  to  the  following  exhortation  of  our  Saviour,  or 
at  least  may  be  considered  as  illustrating  it :" — "  Watch 


^  Mark  xiii.  35,  36. 


DAILY  SEHVICE  OF  THE  TEMPLE.  355 

ye  therefore,  for  ye  know  not  when  the  master  of  the 
house  Cometh ;  at  even,  or  at  midnight,  or  at  the  cock- 
crowing,  or  in  the  morning ;  lest  coming  suddenly,  he 
find  you  sleeping." 

We  are  not  told  how  long  the  president  of  the  lots 
remained  at  Bithmuked,  but  it  probably  was  not  long. 
From  that  apartment,  therefore,  they  all  issued,  through 
a  door  which  communicated  with  the  Court  of  Israel, 
having  candles  or  torches  in  their  hands,  and  dividing 
themselves  into  two  companies,  the  one  going  round  the 
back  of  the  Temple,  along  the  west  and  south  sides  of 
the  Court  of  Israel,  and  the  other  along  the  north  and 
east  side  of  the  same  Court,  until  they  met  at  the  pas- 
tryman's  chamber,  on  the  south  side  of  the  gate  Nica- 
nor ;  where,  when  they  were  come,  the  one  company 
asked,  if  all  was  safe  and  well,  and  the  other  answered, 
^*  Yes,  all  is  well :"  on  which  they  called  upon  the  pas- 
tryman  to  make  the  cakes  for  the  high  priest's  meat- 
offering. 

This  being  done,  the  president  and  priests  all  retired 
to  the  south-east  corner  of  the  Court,  to  that  half  of  the 
chamber  Gezith  which  entered  from  the  Court  of  Is- 
rael, to  cast  the  lots ;  which  was  performed  in  the  fol- 
lowing manner: — Having  formed  themselves  into  a 
circle,  and  fixed  upon  some  number  at  pleasure,  as 
sixty,  eighty,  or  one  hundred,  the  president  took  off 
one  of  their  bonnets,  to  mark  the  person  at  which  the 
numeration  began,  and  said,  "  Here  will  I  begin  to 
count ;  hold  up  your  fingers :"  then  he  counted  the 
number  previously  agreed  upon ;  and  the  person  at 
whom  it  ended,  was  the  person  who  first  began  to  re- 
move the  ashes  from  the  altar  of  burnt- off'ering.  We 
are  told  by  the  Jewish  writers,  that  this  manner  of  cast- 
ing lots  was  appointed  by  the  Sanhedrin,  both  for  the 
sake  of  solemnity  and  safety.     For  it  being  considered 


356  ANTIQUITIES  OF  THE  JEWS. 

honourable  to  be  the  first  that  removed  the  ashes  from' 
the  altar,  a  bustle  sometimes  ensued,  and,  in  the  jostling 
to  get  forward,  a  priest  at  one  time  was  pushed  over  the 
ascent,  and  had  his  leg  broken.  To  prevent,  therefore, 
the  repetition  of  such  indecencies,  the  Sanhedrin  deter- 
mined to  settle  it  by  lot.  Micah*  speaks  of  a  different 
way  from  the  former ;  for,  when  lamenting  the  fate  of 
the  Jews,  he  says,  ''  They  shall  have  none  that  shall 
cast  a  cord  by  lot  in  the  congregation  of  the  Lord." 

The  particular  person  being  thus  chosen,  he  left  his 
companions  in  the  room  Gezith,  washed  his  hands  and 
feet  at  the  laver,  took  the  silver  chaffing- dish  that  usu- 
ally stood  on  the  west  side  of  the  altar,  and  ascended 
the  altar  to  begin  his  work.  But  it  may  be  proper  to 
remark,  that  there  were  three  fires  constantly  burning 
on  the  top  of  the  altar ;  namely,  the  great  fire  for  the 
sacrifices ;  a  small  fire  from  which  they  took  the  coals 
into  the  Holy  Place  that  were  required  to  burn  the  in- 
cense ;  and  another  small  fire,  which  was  intended  to  in- 
sure a  constant  supply  of  that  element  on  the  sacred 
pile ;  for  (as  every  one  knows)  the  sacred  fire  was  ne- 
ver allowed  to  expire.^  It  was  with  the  largest  of  these 
that  the  priest  appointed  had  to  do.  He  began,  there- 
fore, with  drawing  the  coals  this  way  and  that,  to  sepa- 
rate the  ashes  from  the  unconsumed  wood  and  pieces  of 
flesh  ;  and  having  filled  his  chaffing-dish  with  ashes,  de- 
scended to  the  pavement,  turned  towards  the  east  side 
of  the  ascent  to  the  altar,  and  laid  them  down  in  the 
place  that  was  allotted  for  the  garbage  of  the  birds, 
and  the  ashes  that  were  cleansed  from  off"  the  golden, 
altar. 

This  was  the  signal  to  the  rest  of  the  priests.     They 
left,  therefore,  the  room  Gezith,  and  hasted  to  wash 

\  »  chap.  ii.  5.  *"  Lev.  vi.  13. 


DAILY  SERVICE  OF  THE  TEMPLE.  357 

their  hands  and  feet ;  when,  some  taking  the  shovels 
and  hooks  that  were  required  in  the  service,  ascended 
the  altar,  and  placing  themselves  round  its  several 
sides,  proceeded  to  finish  what  the  other  had  begun,  by 
drawing  the  unconsumed  wood  and  flesh  aside,  collect' 
ing  the  ashes  into  a  heap,  and  filling  the  vessel  called 
Pesecether  (*inDDd?)  which  contained  half  an  omer,  as 
often,  I  presume,  as  was  necessary,  till  the  whole  were 
removed,  although  this  is  not  specifically  mentioned : 
while  others  of  the  priests  who  had  remained  below, 
emptied  that  large  vessel  into  smaller  ones,  and  carried 
the  ashes  to  a  calm  place  without  the  city,  whence  no 
one  might  take  them  for  any  purpose  whatever/  These 
things  were  usually  done  about  the  dawn ;  but  on  the 
three  great  festivals  they  began  much  sooner  j  and  on 
the  day  of  expiation,  they  began  at  midnight.*" 

The  ashes  being  thus  removed,  the  next  thing  in 
order  was  the  renewal  of  the  fires,  beginning  with  the 
fire  for  the  sacrifices,  which  they  called  the  great  pile 
(ilSnJl  nD*1i^D  ;)  and  this  they  placed  rather  towards 
the  east  side  of  the  altar. 

The  second  fire,  whence  they  took  the  coals  for  the 
incense,  was  made  of  the  wood  of  the  fig-tree  only,  and 
was  placed  on  the  south-west  corner,  as  the  place  that 
was  most  convenient  for  the  priest  appointed  to  take  it 
into  the  Holy  Place.  And  the  third,  or  that  intended 
for  preserving  the  flame  alive,  was  kindled  on  any  side 
of  the  altar  indifferently.  Thus,  when  the  several  fires 
were  renewed,  the  unconsumed  parts  of  the  former 
day's  sacrifices  were  replaced,  in  order  to  be  burnt,  be- 
fore the  morning  and  other  sacrifices  were  ready  for 
offering. 

The  next  duty,  after  renewing  the  fires,  was  the  re- 


'  Lev.  vi.  9—12.  ^  Lightf.  Heb.  and  Talrn.  Exer.  John  xis.  31 . 


358       ■  ANTIQUITIES  OF  THE  JEWS. 

turning  of  the  priests  to  the  room  Gezith,  to  hegin  the 
second  lot,  for  the  thirteen  particular  services  which 
were  assigned  to  thirteen  particular  persons.  This  hal- 
lotting,  if  I  may  so  call  it,  was  conducted  in  the  same 
way  as  the  first ;  the  ballotted  person  getting  the  first, 
and  the  other  twelve  who  stood  beyond  him,  the  twelve 
offices  that  remained.  The  offices  assigned  them  were 
the  following: — The  person  at  whom  the  number  agreed 
upon  ended,  was  to  kill  the  sacrifice.  The  person  that 
stood  beyond  him  received  the  blood  and  sprinkled  it 
on  the  altar.  The  third  person  cleansed  the  incense 
altar.  The  fourth  dressed  the  golden  candlestick  and 
lamps.  The  fifth  brought  the  head  and  legs  of  the  sa- 
crifice to  the  ascent  of  the  altar.  The  sixth  brought  the 
two  shoulders.  The  seventh  brought  the  rump  and  the 
feet.  The  eighth  brought  the  breast,  weasand,  and 
pluck.  The  ninth,  the  two  loins.  The  tenth,  the  in- 
wards. The  eleventh,  the  meat-offering.  The  twelfth, 
the  high  priest's  meat-offering :  and  the  thirteenth,  the 
drink-offering.  Those  who  were  not  appointed  to  any 
of  these  offices  went  about  the  more  servile  employ- 
ments, such  as  fetching  out  the  vessels  to  the  other 
priests,  &.c. 

We  are  now  come  to  the  time  when  they  prepared  to 
kill  the  morning  sacrifice,''  which  was  performed  in  the 
following  manner  : — The  president  said  to  the  priests, 
^'  Go  and  see  whether  it  be  time  to  kill  the  daily  sacri- 
fice." Accordingly,  one  of  them  went  to  the  top  of 
some  of  the  buildings  about  the  Temple,  and  when  he 
saw  that  it  was  day,  said,  "  It  is  day."  ^^  But,"  said- 
the  president,  "  is  the  heaven  bright  all  up  to  Hebron?" 
To  which  the  person  answered,  '^  Yes."  '*  Then," 
said  he,  ^^  go  and  fetch  the  lamb  out  of  the  lamb  room." 

a  Exod.  SLxii.  38.   Num.  xxviii.  1—10. 


DAILY  SERVICE  OF  THE  TEMPLE.  35^ 

Accordingly  they  went  to  the  room  of  that  name,  at  the 
north-west  corner  of  the  Court  of  Israel,  and  before 
they  brought  him  out,  examined  him  again  by  candle- 
light, although  he  had  been  examined  before,  to  see 
whether  there  was  any  blemish  on  him.  And  this  being 
concluded  to  their  satisfaction,  the  person  who  was  ap- 
pointed to  kill  him  brought  him  out  to  the  place  of 
rings,  on  the  north  side  of  the  altar ;  the  ballotted  per- 
sons attended  to  fulfil  their  portions  of  duty  as  they 
came  to  their  turn ;  and  the  unballotted  went  to  the 
room  where  the  vessels  were  laid  up,  to  bring  thence 
the  ninety-three  gold  and  siver  vessels  that  were  used 
in  the  ordinary  daily  service  of  the  Temple  :  for  on  ex- 
traordinary occasions  they  used  many  more. 

While  these  were  concerned  in  examining  and  fetch- 
ing the  lamb,  the  elder  priests,  who  carried  the  keys, 
were  opening  the  seven  gates  of  the  Court  of  Israel, 
and  the  two  doors  that  separated  between  the  porch  of 
the  Temple  and  the  Holy  Place.  When  the  last  of  the 
seven  gates  was  opened,  the  silver  trumpets  gave  a 
flourish,  to  warn  the  Levites  to  attend  at  their  desks  for 
the  music,  and  the  stationary  men  to  be  in  their  places 
as  the  people's  representatives.  And  when  the  folding 
doors  of  the  Temple  were  opened,  the  sound  that  they 
made  was  the  established  signal  for  killing  the  sacrifice. 
But  while  the  persons  ballotted  were  employed  without 
the  Temple  in  killing  the  lamb,  sprinkling  his  blood, 
cutting  it  in  pieces,  and  carrying  it  to  the  ascent  which 
led  up  to  the  altar,  the  two  persons  appointed  to  trim 
the  lamps  and  cleanse  the  altar  of  incense,  were  not  idle 
within  the  Holy  Place.  The  manner  in  which  they 
were  engaged  was  this  : — There  was  a  large  stone  that 
lay  before  the  golden  candlestick,  with  three  steps  cut 
in  it.  By  these  the  priest  ascended  to  trim  the  lamps. 
Those  which  haa  gone  out  had  their  old  wicks  and  oil 


360  ANTIQUITIES  OF  THE  JfeWS. 

removed,  new  wicks  and  oil  put  into  them,  and  were 
lighted  at  the  lamps  that  were  still  burning ;  but  if  the 
lamp  in  the  middle  chanced  to  go  out,  it  could  only  be 
lighted  by  a  coal  brought  from  the  altar  of  burnt- of- 
fering. This  middle  lamp  was  known  among  the  Jews 
by  a  particular  name ;  for  it  was  called  the  ivestern  Imnp 
(''I'^V^  "^^0  *^o^  because  it  stood  the  most  westerly  of 
the  seven,  but  because  it  was  bent  towards  the  Most 
Holy  Place,  and  all  the  other  lamps  were  bent  towards 
it.  The  lamps  which  he  found  burning  he  trimmed  and 
supplied  with  oil.  It  should  however  be  remembered, 
that  he  did  not  trim  the  whole  seven  lamps  at  this  time, 
for  he  only  trimmed  five ;  set  down  his  golden  dish 
called  cuz  (HD?)  with  the  oil,  wicks,  snuffers,  &:c.  on 
the  second  step  of  the  stair,  and  went  out.  The  remain- 
ing two  were  trimmed  by  him  afterwards.  Thus,  while 
the  priests  were  killing  the  morning  sacrifice,  the  per- 
son we  are  speaking  of  was  employed  in  trimming  these 
five  lamps ;  and  it  was  a  rule  among  them  that  some  of 
the  lamps  should  always  be  trimmed  while  the  blood 
was  sprinkling  upon  the  altar. 

Such  were  the  duties  of  one  of  the  lotted  persons 
that  went  into  the  Holy  Place :  with  respect  to  the 
other,  whose  oJBice  it  was  to  cleanse  the  incense  altar, 
he  likewise  had  a  golden  dish  called  teni  (»JD?)  which 
he  set  down  before  the  altar,  and  into  which,  having 
first  put  a  handful  of  the  dead  coals  and  ashes,  and  then 
brushed  over  the  rest,  he  left. the  dish  standing  on  the 
ground  before  the  altar,  and  came  out.  As  these  two 
persons,  therefore,  came  into  the  Holy  Place  together, . 
so  did  they  also  go  out  together ;  but  we  shall  soon  see 
them  returning  to  the  Holy  Place  again.  It  is  enough 
for  us  to  know  at  present,  that  by  the  time  they  came 
out  and  joined  their  brethren,  those  employed  about  the 
sacrifice  had  slain  it,  cut  it  to  pieces,  carried  it  to  the 


DAILY  SERVICE  OP  THE  TEMPLE.       361 

lop  of  the  altar,  salted,  and  leaving  it  there  for  a  time, 
were  returning  to  the  room  Gezith  to  join  in  prayer. 
Dr.  Lightfoot,  from  their  own  writings,  has  given  us  a 
copy  of  it  as  follows  : 

^^  Thou  hast  loved  us,  O  Lord  our  God,  with  an  ever- 
lasting love  :  with  great  and  abundant  compassion  hast 
thou  compassionated  us,  O  our  Father,  our  King:  for  our 
fathers'  sakes  who  trusted  in  thee,  and  whom  thou  didst 
teach  statutes  of  life :  so  be  gracious  to  us  also,  O  our 
Father,  O  most  merciful  Father.  O  thou  compassionate 
One,  pity  us,  and  put  into  our  hearts  to  know>  under- 
stand, obey,  learn,  teach,  observe,  do,  and  perform  all 
the  words  of  the  doctrine  of  thy  law  in  love.  And  en- 
lighten our  eyes  by  thy  law,  and  cause  our  hearts  to 
cleave  to  thy  commandments^  and  unite  our  hearts  to 
love  and  fear  thy  name." 

After  this  prayer  they  rehearsed  the  ten  command- 
ments, and  after  the  ten  commandments  they  repeated 
their  phylacteries ;  which  it  is  needless  here  to  insist 
upon,  as  they  were  described  particularly  when  treating 
of  the  mitre  as  part  of  the  dress  belonging  to  the  high 
priest. 

We  now  come  to  the  third  time  of  their  casting  \o% 
the  object  of  which  was  twofold: — 1.  To  choose  two 
persons  to  offer  incense  on  the  golden  altar ;  and,  2.  To 
determine  the  person  who  should  take  the  pieces  from 
the  top  of  the  ascent  of  the  altar  and  lay  them  before 
the  fire.  Having  ascertained,  therefore,  both  of  these  in 
the  ordinary  way,  the  two  who  were  ballotted  to  offer 
incense  immediately  began  to  discharge  their  duty  ;  for 
the  regulation  was,  "  that  the  incense  of  the  morning 
should  be  offered  between  the  sprinkling  of  the  blood 
and  the  laying  on  of  the  pieces  upon  the  altar;  and  the 
incense  of  the  evening,  between  the  laying  on  of  the 
pieces  on  the  altar  and  the  drink  offering."     Accord- 

Vol,  I,  Z  z 


362  ANTIQUITIES  OF  THE  JEWS'. 

ingly,  one  of  them  took  a  silver  dish,  capable  of  con- 
taining three  cabs,  in  which  was  a  censer  full  of  frank- 
incense ;*  and  the  other  took  a  censer  to  fetch  some  live 
coals  from  the  small  fire  on  the  south-west  corner  of  the 
altar  that  was  destined  for  that  purpose,  and  both  pro- 
ceeded forwards  to  the  Temple,  ringing  the  Megru- 
pitha,  (great  bell,  or  gong,)  as  they  passed,  to  warn  the 
priests  that  might  happen  to  be  absent,  to  come  to  wor- 
ship ;  the  Levites  that  might  happen  to  be  absent  to 
come  to  sing ;  and  the  stationary  men  to  bring  in  those, 
whose   purification  was   not  perfected,  to  the  gate  of 
Nicanor.    Having  reached  those  steps  that  led  to  the 
porch,  they  ascended  them  with  becoming  solemnity, 
preceded  by  the  two  priests  who  had  been  in  the  Holy 
Place  before,   trimming  the  lamps   and  cleansing  the 
altar  of  incense.    He  who  had  trimmed  the  five  lamps 
now  trimmed  the  other  two,  took  up  his  golden  dish 
called  ciiz,  worshipped  towards  the  Most  Holy  Place, 
and  came  out  into  the  porch.    He  who  had  cleansed  the 
altar  of  incense,  but  had  left  his  golden  dish  called  teni, 
now  took  it  up,   worshipped,   and  came  out  into  the 
porch.    And  he  who  carried  the  censer  of  coals,  after 
kj^idling  the  fire  on  the  incense-altar,  also  worshipped 
and  came  out  into  the  porch,  leaving  the  priest  who 
should  olTer  the  incense  alone  in  the  Holy  Place.    But 
this  priest  was  not  allowed  to  kindle  the  incense  when 
he  pleased ;  for  whether  it  were  a  priest  or  the  high 
priest  who  was  engaged  in  .that  office,  he  might  not 
proceed  till  the  president  from  without  should  give  him 
the  signal  by  calling  unto  him  to  offer :  the  intention  of 
which  restriction  evidently  w^as,  to  allow  the  priests 
time  to  retire  from  the  space  between  the  porch  and  the 
altar,  and  to  see  that  the  people  were  ready  for  wor- 

*  Lightf.  Ileb.  and  Talm.  Exer.  on  Luke  i.  9. 


DAILY  SERVICE  OF  THE  TEMPLE.  363 

ship/  Accordingly,  on  the  signal  being  given,  the  in- 
cense was  kindled,  the  Holy  Place  was  filled  with  per- 
fume, and  the  congregation  joined  in  prayer  throughout. 
As  curiosity  naturally  prompts  us  to  enquire  what  these 
prayers  were,  I  shall  first  premise,  that  they  prayed  for 
those  heathens  who  were  the  friends  of  the  Jewish  peo- 
ple as  well  as  for  themselves,^  and  then  copy  four  of  the 
prayers  which  they  put  up  for  their  own  nation,  which 
Lightfoot  has  translated  from  the  Jewish  ritual.  The 
first,  which  they  called  Ameth  and  Itsib,  (because  it  be- 
gan with  these  two  words  y*^''^  riDX^)  regarded  their 
phylacteries,  and  was  as  follows  : — 

'^  Truth  and  stability,  and  firm  and  sure,  and  upright 
and  faithful,  and  beloved  and  lovely,  and  delightful  and 
fair,  and  terrible  and  glorious,  and  ordered  and  accepta- 
ble, and  good  and  beautiful,  is  this  word  for  us  for  ever 
and  ever.  The  truth  of  the  everlasting  God  our  King, 
the  rock  of  Jacob,  the  shield  of  our  salvation  for  ever 
and  ever.  He  is  sure,  and  his  name  sure,  and  his  throne 
settled,  and  his  kingdom  and  truth  established  for  ever- 
more." 

The  second  prayer,  which  the  Talmud  calls  Obudh 
(*7-]«l^^,)  from  the  word  with  which  it  begins,  and  which 
Maimonides  calls  Retse  (n^*)?)  from  one  of  the  principal 
words  in  it,  is  as  follows  : — 

^'  Be  pleased,  0  Lord  our  God,  with  thy  people  Is- 
rael, and  with  their  prayer,  and  restore  the  service  to 
the  oracle  of  thy  house,  and  accept  the  burnt-offering  of 
Israel,  and  their  prayer  in  love  with  well-pleasedness;  and 
let  the  service  of  Israel,  thy  people,  be  continually  well- 
pleasing  to  thee.  We  praise  thee,  who  art  the  Lord  our 
God,  and  the  God  of  our  fathers,  the  God  of  all  flesh, 
our  Creator,  and  the  maker  of  all  the  creation.  Blessing 

"  Lightf,  Heb.  and  Talm.  Exer.  on  Luke  i.  9,  10,  ^  Maccab,  xii.  11, 


364  ANTIQUITIES  OF  THE  JEWS, 

and  praise  be  to  thy  great  and  holy  name,  because  thou 
hast  preserved  and  kept  us !  So  preserve  and  keep  us, 
and  bring  back  our  captivity  to  the  courts  of  thy  ho- 
liness/' 

The  third  prayer,  called  Shim  Shelinrij,  from  the  two 
first  words  (QlSjj,*  Q^tJ^)  begins  thus  : — 

^^  Appoint  peace,  goodness,  and  blessing,  grace,  mercy, 
and  compassion,  for  us,  and  for  all  Israel,  thy  people. 
Bless  us,  O,  our  Father,  even  all  of  us  as  one  man  with 
the  light  of  thy  countenance;  for  in  the  light  of  thy  coun- 
tenance, thou,  O  Lord  our  God,  hast  given  us  the  law  of 
life,  and  loving  mercy  and  righteousness,  and  blessing 
and  compassion,  and  life  and  peace.  Let  it  please  thee 
to  bless  thy  people  Israel  at  all  times.  In  the  book  of  life, 
with  blessing,  and  peace, -and  sustentation,  let  us  be  re- 
membered and  written  before  thee,  we,  and  all  thy  peo- 
ple, the  house  of  Israel." 

The  fourth  prayer,  which  Lightfoot  translates,  way 
that  which  was  used  on  the  sabbath  morning  by  the 
course  that  went  out,  as  a  farewell  blessing  on  the  course 
that  came  in.  It  was  as  follows  :  ^^  He  that  caused  his 
name  to  dwell  in  this  house,  cause  to  dwell  among  you, 
love  and  brotherhood,  and  peace  and  friendship." 

Let  any  one  compare  these  prayers  with  the  Hymns 
of  Orpheus,  and  the  other  prayers  of  the  heathen,  and 
they  will  see  the  advantages  which  a  land  possesses  by 
being  favoured  with  revelation.  At  the  same  time  it 
must  be  acknowledged,  that  they  are  much  disfigured  by 
vain  repetitions,  as  if  they  wished  to  be  heard  for  their 
much  speaking. 

But  let  us  attend  to  the  remainder  of  the  morning  ser- 
vice.— When  these  prayers,  therefore,  were  ended,  and 
before  the  priests  had  left  the  Temple,  the  priest,  whose 
lot  it  was  to  lay  the  pieces  of  the  lamb  upon  the  altar, 
did  it  in  the  following  manner :  he  first  threw  them  all 


DAILY  SERVICE  OF  THE  TEMPLE.  365 

into  the  fire  as  fast  as  he  could  reverently  fetch  them, 
and  then  taking  the  tongs,  he  disposed  them,  piece  by 
piece,  in  somewhat  of  their  natural  order,  and  after- 
wards came  down.  It  ought  here  to  be  stated  that,  be- 
sides the  other  wood  which  was  laid  upon  the  great  fire 
on  which  the  morning  and  other  sacrifices  were  burnt, 
there  were  two  distinct  faggots  reserved  for  the  morning 
and  evening  sacrifice,  which  in  the  morning  were  carried 
and  laid  on  by  one  priest,  but  in  the  evening  by  two. 
What  their  reason  was  for  so  doing  is  not  mentioned  by 
Lightfoot,  although  he  says  that  they  had  a  distinct  tra- 
dition on  tb.e  subject. 

We  are  not  particularly  told  how  long  the  person  that 
was  left  to  bur^i  the  incense  staid  in  the  Holy  Place ; 
whether  it  was  during  the  time  that  the  people  prayed, 
or  till  the  pieces  were  laid  upon  the  altar  (it  is  probable 
that  it  was  only  during  the  time  of  prayer:)  but  one 
thing  is  certain,  that  after  the  pieces  were  disposed  on 
the  altar,  and  the  priest  who  disposed  them  had  de- 
scended into  the  Court,  the  four  priests  who  had  been 
in  the  Holy  Place  stood  upon  the  steps  that  led  to  the 
porch,  with  their  eyes  towards  the  ground  in  token  of 
humility ;  their  arms  extended,  so  as  that  their  hands 
were  in  a  line  higher  than  their  heads;  and  one  of  them, 
probably  he  who  burnt  the  incense,  in  a  solemn  and 
audible  voice  blessed  the  people  in  the  following  words, 
as  taken  from  Num.  vi.  24,  25,  26  : — '*  The  Lord  bless 
thee  and  keep  thee :  the  Lord  make  his  face  to  shine 
upon  thee,  and  be  gracious  to  thee  :  the  Lord  lift  up  his 
countenance  upon  thee,  and  give  thee  peace.''  After 
which  the  daily  meat-ofi'ering  was  offered;  then  the 
meat-offering  of  the  high  priest,  which  was  called  Hebi- 
thin  (prion?)  and  last  of  all  the  drink-offerings,  at  the 
conclusion  of  which  the  Levites  began  the  song  of  praise, 
formerly  described  when  speaking  of  the  Levites ;  and 


366  ANTIQUITIES  OF  THE  JEWS. 

at  every  pause  in  the  music  the  people  worshipped. 
Tluis  did  the  morning  service  end,  and  the  people  depart 
to  their  respective  habitations. 

The  duties  of  the  Temple  during  the  middle  of  the 
day  cannot  be  specifically  pointed  out,  for  they  varied 
constantly  in  their  nature  and  number,  since  the  priests, 
between  the  morning  and  evening  sacrifice,  held  them- 
selves always  in  readiness  to  offer  the  sacrifices  which 
any  of  the  Israelites  might  happen  to  present,  either  of 
a  voluntary  or  expiatory  nature.  In  that  interval,  there- 
fore, was  the  time  for  offering  up  of  burnt- offerings,  sin- 
offerings,  trespass-offerings,  and  peace-offerings,  with 
their  respective  meat  and  drink-offerings.  Hence,  it  is 
natural  to  suppose,  that  they  sometimes  had  few,  some- 
times a  considerable  number,  and  at  the  great  festivals  a 
great  many  ;  since  these  were  the  times  for  offering,  not 
only  the  peculiar  sacrifices  which  these  feasts  required, 
but  also  the  sacrifices,  whether  expiatory  or  voluntary, 
which  the  persons  residing  at  a  distance  from  Jerusalem 
owed  to  the  Temple. 

The  Evening  Service  began  about  the  ninth  hour* 
and  was  nearly  the  same  with  that  in  the  morning,  the 
differences  between  them  being  but  trifling.  Thus,  in  the 
ist  place,  they  had  no  new  lots  in  the  evening,  for  that 
which  was  assigned  them  in  the  morning,  they  retained 
in  the  afternoon.  2.  If  there  happened  to  be  any  in  the 
house  of  their  father  that  had  not  burnt  incense,  these 
cast  lots  who  should  do  it ;  but  if  all  of  them  had  been 
employed  in  that  particular  service,  then  he  who  burnt 
it  in  the  morning  did  the  same  at  evening.  3.  The  burn- . 
ing  of  incense  was  later  in  the  evening  than  in  the  morn- 
ing, for  in  the  morning  it  was  between  the  sprinkling  of 
the  blood  and  the  laying  of  the  pieces  upon  the  altar;  but 


Acts  iii.  1 ;  and  Joseph.  Antiq.  xiv.  4. 


DAILY  SERVICE  OF  THE  TEMPLE.  367 

in  the  evenings  it  was  between  the  laying  of  the  pieces 
upon  the  altar  and  the  drink-offering :  thus  the  public 
prayers  in  the  evening  coincided  with  the  time  of  the 
daily  meat-offering.  Lastly,  there  were  some  days  when 
the  priests  did  not  bless  the  people  in  the  evening  from 
the  steps  of  the  porch ;  but  the  reason  is  not  specified 
by  Dr.  Lightfoot,  as  being  too  trifling  to  be  mentioned. 

It  is  impossible  to  peruse  the  preceding  account  of  the 
daily  service,  without  being  struck  in  the  first  place  with 
the  regularity  and  exactness  with  which  every  thing  was 
conducted.  These  were  requisite  in  a  place  where  so 
many  persons  were  assembled,  and  so  many  duties  were 
going  on.  They  caused  all  things  to  be  done  decently  and 
in  order ;  and  were  suited  to  the  service  of  that  Being, 
who  is  the  God  of  order,  and  not  of  confusion. 

Secondly,  As  the  mind  was  pleased  with  its  exactness, 
so  there  were  many  circumstances  which  tended  much 
to  inspire  it  with  awe.  The  early  hour  at  which  it  be- 
gan, when  the  shades  of  night  were  not  completely  dis- 
pelled ;  the  nature  of  the  sacrifice,  as  founded  on  their 
being  sinners,  and  leading  them  to  him  who  was  the 
Lamb  slain  from  the  foundation  of  the  world ;  the  silence 
of  the  people  at  the  season  of  prayer ;  the  solemn  bene- 
diction from  the  steps  of  the  Temple ;  the  large  band  of 
vocal  and  instrumental  music  employed  in  celebrating 
the  praises  of  Jehovah ;  and  the  repetition  of  these  sacred 
rites  every  evening ;  all  conspired  to  fill  the  mind  with 
solemn  awe,  to  raise  the  worshipper  from  earth  to  hea- 
ven, and  to  make  him  anticipate  the  joys  of  the  blessed. 
How  different  in  their  nature  and  tendency  was  the  abo- 
minable ritual  of  the  heathen  temples  !  Thirdly,  Does 
not  what  has  been  said  concerning  the  priest  that  was 
appointed  to  offer  incense,  serve  to  explain  the  situation 
of  Zacharias,  the  father  of  the  Baptist,  as  mentioned  in 
Luke  i.  9,  &c.  ?  For  he  was  that  very  person^  on  whom 


368  ANTIQUITIES  OF  THE  JEWS. 

the  lot  had  fallen  that  day,  '^  according  to  the  custom  of 
the  priest's  office,  to  burn  incense  when  he  went  into  the 
temple  of  the  Lord  :  while  the  whole  multitude  of  the 
people  were  praying  without."  While  he  was  thus  en- 
gaged, with  his  face  to  the  Most  Holy  Place,  and  his 
heart  perhaps  longing  for  the  consolation  of  Israel,  "  the 
angel  of  the  lord  Lord  appeared  on  the  right  side  of  the 
altar,"  to  inform  him  of  the  birth  of  the  Messiah's  fore- 
runner;  and  struck  him  dumb  on  account  of  his  unbelief. 
But  while  this  was  transacting  fully,  more  than  the  usual 
time  for  the  priest's  remaining  in  the  Holy  place  had 
elapsed  :  ^^  The  people  therefore  waited  for  Zacharias, 
and  marvelled  that  he  tarried  so  long  in  the  temple."  At 
length,  however,  he  came;  but  what  must  have  been  their 
surprise,  w^ien,  instead  of 'blessing  them,  as  usual,  from 
the  steps  of  the  temple,  he  could  only  beckon  to  them 
and  remain  speechless !  Such  an  event  would  spread  far 
and  wide.  Jerusalem  and  Judea  would  hear  of  the  mira- 
cle ;  and  all  would  unite  in  raising  the  character  of  John 
the  Bapsist.*  Lastly,  May  not  the  duty  of  the  priest 
who  was  appointed  to  the  incense,  serve  to  lead  us  to 
the  Lord  Jesus,  as  the  great  high  priest  of  his  church, 
who  was  not  appointed  merely  for  a  day,  but  appears 
continually  at  the  altar  above,  with  a  golden  censer  in 
his  hand,  full  of  incense,  that  he  should  offer  it  up  with 
the  prayers  of  the  saints  on  the  golden  altar  that  is  be- 
fore the  throne  ?^  How  happy  are  those  for  whom  he 
intercedes !   For,  him  the  Father  heareth  always  ! 

Hitherto  we  have  confined  our  attention  to  the  daily 
service  of  the  Temple,  but  we  ought  also  to  notice  the 
standing  regulations,  which  the  Sanhedrin  made  to  keep 
order  and  decency  among  the  worshippers. 

There  is  indeed  a  general  rule  mentioned  in  Lev. 

»  Sec  Lightf.  Heb.  and  Talm.  Eser.  on  Luke  i.  8— H.        ''  Rev.  viii.  ?,  4. 


DAILY  SERVICE  OF  THE  TEMPLE.       369 

xix.  3 ;  xxvi.  2,  which  says  "  Ye  shall  reverence  my 
sanctuary;"  and  all  who  were  ceremonially  unclean, 
were  consequently  forbidden  to  enter  these  sacred 
courts:  but  the  standing  regulations  in  our  Saviour's 
days  prohibited  many  things  which  came  not  under  this 
legal  impurity.  The  following  table  has  been  copied  by 
Lightfoot,  from  their  own  writings. 

1.  ^^None  might  enter  the  mountain  of  the  house  (or 
within  the  500  cubits  square)  with  his  staff."  Hence, 
when  our  Lord  drove  out  the  buyers  and  sellers  from  the 
Court  of  the  gentiles,  he  was  forced  to  use  a  scourge  of 
cords.  And  the  only  exception  to  this  rule  was  with  re- 
spect to  "  the  man  of  the  mountain  of  the  house,"  who 
carried  a  staff  when  he  went  his  rounds  in  the  night,  to 
beat  those  Levites  who  were  sleeping  while  on  guard. 

2.  None  might  enter  in  thither  ^'^  with  his  shoes  on 
his  feet."  This  they  grounded  on  Exod.  iii.  5,  and  Josh, 
v.  15  ;  but  though  shoes  were  prohibited,  sandals  were 
not :  unless  we  except  the  priests  and  Levites  while  on 
duty,  which  they  always  performed  barefooted. 

3.  '^  None  might  go  in  with  dust  on  his  feet."  The  in- 
junction was  to  wash  or  wipe  them,  that  by  thus  looking 
to  his  feet  when  he  entered  into  the  house  of  God,  he 
might  be  reminded  to  shake  off  all  worldly  thoughts  and 
affections. 

4.  "  None  might  enter  the  mountain  of  the  house  with 
his  scrip  on."  This  Rabbi  Nathan  explains  to  be  a  kind 
of  vesture,  or  little  upper  garment,  in  which  were  many 
places  sewed,  where  they  could  put  what  they  needed. 
It  was  a  kind  of  apron,  which  served  them  as  pockets, 
and  could  readily  be  either  put  off  or  on. 

5.  ^^  None  might  enter  the  mountain  of  the  house  with 
money  in  his  purse."  These  purses  were  not  in  the  little 
aprons  just  mentioned,  but  in  their  girdles ;  which  were 
so  folded  and  stitched,  that  whilst  they  served  to  bind 

Vol.  L  3  A 


370  ANTIQUITIES  OF  THE  JEWS. 

their  under  garments,  they  were  also  employed  to  keep 
their  money.  Hence,  though  they  were  enjoined  to  lay 
aside  their  scrips,  they  were  not  enjoined  to  lay  aside 
their  girdles,  for  these  last  could  not  be  wanted:  the  only 
thing  required  of  them  was  to  have  no  money  in  their 
girdles.  But  if  this  was  the  case,  how,  it  may  be  asked, 
did  Peter  say  to  the  lame  man  at  the  beautiful  gate  of 
the  Temple  '^''  Silver  and  gold  have  I  none?"  does  it  not 
lead  us  to  suppose,  that  although  Peter  had  none,  yet 
the  lame  man  took  it  for  granted  that  others  might;  else, 
why  did  he  cause  himself  to  be  laid  within  the  Temple 
to  ask  alms  ?  I  answer,  that  although  no  one  might  carry 
money  into  the  Temple  in  their  girdles,  many  carried  it 
in  their  hands  :  either  to  give  to  the  priests  for  the  sa- 
crifices they  required,  and  the  meat  and  drink-offerings 
connected  with  them  ;  or  to  the  treasuries  for  the  poor, 
for  the  repairs  of  the  Temple,  &c. ;  and  therefore  the 
beggar  might  well  expect  some  small  portion  of  these  in 
charity.  In  these  regulations,  we  may  notice  a  wonder- 
ful resemblance  to  the  injunctions  which  our  Saviour 
gave  to  his  apostles,  in  Matt.  x.  9,  10,  when  he  sent 
them  out  to  preach  the  gospel :  ^^  Provide  neither  gold, 
nor  silver,  nor  brass,  in  your  purses,  nor  scrip  for,  your 
journey,  neither  shoes,  nor  yet  staves ;"  for  he  adds, 
"  the  workman  is  worthy  of  his  meat ;  thus  intimating, 
that  they  would  procure  a  sufficiency  among  those  who 
believe  in  their  instructions,  and  were  benefited  by  their 
miracles.  Accordingly,  after  .they  returned,  our  Saviour 
asked  them,  Luke  xxii.  35,  "  When  I  sent  you  without 
purse  and  scrip,  and  shoes,  lacked  ye  any  thing?  and 
they  said,  Nothing."' 

A  6th  regulation  was,  that  '*  None  might  spit  on  the 
ground  of  the  Temple ;-'  but  if  they  felt  themselves  under 
that  necessity,  they  were  enjoined  to  do  it  in  a  corner  of 
their  garments. 


"DAILY  SERVICE  OF  THE  TEMPLE.  371 

7.  '^  All  irreverent  gestures  were  strictly  forbidden :" 
under  which  were  included,  laughing,  scoffing,  idle  talk- 
ing, as  well  as  openly  indecent  behaviour.  These  were 
especially  forbidden  in  that  part  of  the  Women's  Court, 
which  was  before  the  Gate  Nicanor ;  because  there  the 
persons  were  in  view  of  the  Temple. 

8.  ^^  The  Mountain  of  the  Lord's  House  was  not  to  be 
made  a  thoroughfare,"  under  the  pretence  of  its  giving 
a  nearer  road  to  those  who  were  in  haste  :  for  it  was  de- 
dicated, not  for  the  business  of  this  world,  but  for  re- 
ligion. 

9.  ^^ Every  worshipper  had  to  go  leisurely  and  gravely 
to  the  place  where  he  should  stand ;  and  there  demean 
himself  as  in  the  presence  of  God,  with  reverence  and 
godly  fear." 

10.  ^^  The  established  posture  for  worship  was  that  of 
standing,  with  the  feet  close  to  each  other,  the  eyes  bent 
to  the  ground,  the  hands  upon  the  breast,  and  the  right 
hand  above  the  left."  How  similar  to  this  was  the  pos- 
ture of  the  publican,'*  who  '^  would  not  so  much  as  lift 
up  his  eyes  to  heaven,  but  smote  upon  his  breast!"  Nay, 
even  the  priests,  who  stood  on  the  steps  of  the  Temple 
to  bless  the  people,  did  not  form  an  exception  to  this 
rule ;  for  they  neither  looked  up  to  heaven,  nor  forwards 
on  the  people,  which  we  should  consider  the  natural  pos- 
ture, but  downwards  to  the  ground ;  and  the  people,  on 
their  part,  were  forbidden  to  change  their  suppliant  pos- 
ture by  looking  up  to  them. 

11.  '^  No  one  might  sit  in  the  Court  of  Israel,  or  the 
Priests,  although  they  had  been  ever  so  weary,  or  had 
stood  ever  so  long."  The  only  exception  to  this  rule  was, 
in  the  kings  of  the  house  of  David,  who,  when  they 
came  into  the  Court  of  Israel,  were  allowed  the  privi- 
lege of  sitting  if  they  chose. 

*  Luke  xviii.  13. 


U7^  ANTIQUITIES  OF  THE  JEWS. 

12.  '*  None  might  pray  with  their  heads  uncovered :" 
but  the  wise  men  and  the  scholars  added  a  veil,  for  dis- 
tinction's sake  ;  and  the  priests,  because  they  always 
wore  their  linen  bonnets  while  they  served,  did  not  con- 
sider them  as  sufficient,  and  therefore,  when  they  prayed, 
they  added  another  covering.  It  was  this  practice  of 
praying  with  the  head  covered,  that  the  apostle  condemns 
in  1  Cor.  xi.  4,  &c.  and  his  injunction  is,  that  men  in  the 
Christian  church  shall  reverse  the  practice  in  the  Jewish 
church,  and  pray  with  their  heads  uncovered;  but  that 
the  women  should  continue,  as  formerly,  to  have  their 
heads  covered. 

13.  The  gesture  in  bowing  before  the  Lord,  was  either 
by  bowing  the  head,  or  falling  down  on  the  knees,  or 
falling  prostrate  on  the  ground :  but  this  last,  although 
most  frequently  mentioned,  was  least  practised,  for  they 
commonly  substituted  a  very  low  bending  of  the  body 
towards  the  ground  in  its  place ;  giving  as  a  reason,  that 
prostration  was  not  fit  for  every  man,  but  only  for  such 
as  knew  themselves  to  be  righteous  men,  like  Joshua ;  a 
reason,  one  would  think,  the  very  reverse  of  what  it 
should  be,  since  sinners  certainly  have  most  reason  to 
shew  their  humiliation,  unless  it  were  on  the  general 
principle,  that  the  greater  our  attainments  in  piety,  the 
deeper  sense  we  shall  have  of  our  own  unworthiness. 

Lastly,  When  the  different  worshippers  had  finished 
the  service,  they  might  not,  in  retiring,  turn  their  backs 
on  the  altar:  and,  therefore,  they  went  backward  till  they 
were  out  of  the  Court.  My  author  does  not  say  whether 
this  rule  was  confined  to  the  Courts  of  Israel  and  the 
Priests,  or  extended  to  all  the  courts.  But  I  am  inclined 
to  limit  it  to  the  two  former,  since  he  immediately  adds, 
what  was  evidently  a  rule  in  these  courts,  that  none 
might  go  out  at  the  same  door  at  which  he  entered,  to 
prevent  confusion  among  the  priests  and  other  wor- 
shippers. 


OCCASIONAL  DUTIES  OF  THE  VUIESTHOOD.        373 

SECT.  V. 

Occasional  Duties  of  the  Priesthood. 

1.  The  method  o^  burning  the  red  heifer,  and  using  its  ashes ;  ceremonies  used 
in  our  Saviour's  days :  their  great  care  about  the  person  who  burnt,  and  the 
person  who  purified  :  the  number  of  red  heifers  slain  from  the  time  of  Moses, 
till  the  destruction  of  Jerusalem.  The  probable  reason  of  their  appointment. 
— 2.  The  mode  of  administering  the  luaters  of  jealousy ;  much  burdened  with 
traditions. 

It  is  natural  to  think,  that  besides  the  stated  service 
of  the  priests,  there  were  occasional  duties  which  they 
were  called  upon  to  observe.  The  two,  however,  which 
were  of  most  note,  were  the  burning  the  red  heifer,  and 
administering  the  waters  of  jealousy  :  on  each  of  which 
we  shall  offer  some  remarks. 

As  the  preparation  of  the  ashes  of  the  red  heifer,  for 
cleansing  those  who  were  defiled  with  a  dead  body,  was 
an  important  article  in  the  Jewish  ritual,  we  shall  here 
add  an  account  of  it ;  not  as  it  was  performed  in  Num- 
bers, chap.  xix.  but  according  as  it  was  burdened  with 
the  traditions  of  the  fathers  in  the  days  of  our  Saviour. 
In  the  1st  place,  then,  the  marks  for  choosing  the  red 
heifer  take  up  no  less  than  the  first  two  chapters  of  the 
treatise  entitled  Parah ;  but  it  is  needless  to  spend  time 
in  repeating  them.  2.  For  seven  days  before  it  was 
burnt,  the  person  who  was  to  burn  it  was  shut  up  in  the 
chamber  in  the  north-east  corner  of  the  Court  of  Israel, 
called  the  chamber  of  stone  vessels  :  and  the  reason  of 
his  confinement  was,  to  prevent  his  being  defiled  by  a 
grave  or  dead  body.  3.  On  the  day  appointed  for 
burning  it,  the  person  who  was  to  be  employed  in  that 
work,  left  the  chamber  of  stone  vessels,  accompanied  by 
some  of  the  priests,  and  advanced  towards  Mount  Oli- 
vet, preceded  by  the  elders  of  the  people ;  where,  to 
prevent  all  possibility  of  defilement  from  graves,  or  a 


574  ANTIQUITIES  OF  THE  JEWS.  ' 

dead  body,  the  whole  of  the  space  from  the  east  gate  of 
the  Temple,  through  the  Valley  of  Kidron,  to  the  place 
where  it  was  to  be  burnt,  was  one  continued  causeway 
of  arch  upon  arch.  4.  Having  reached  the  spot,  the 
pei'son  who  was  to  officiate,  was  desired  by  the  elders 
to  bathe  himself  in  a  chamber,  which  had  been  made 
for  the  purpose ;  whilst  the  other  priests  erected  the 
pile,  tied  the  animal  with  cords,  and  laid  it  upon  the 
pile,  with  its  head  pointing  to  the  south,  and  its  back 
to  the  west,  or  the  Temple.  5.  When  all  was  thus 
ready,  the  priest  who  was  to  officiate  came  forward, 
stood  on  the  east  side  of  the  heifer,  between  its  fore-legs 
and  head,  with  his  face  to  the  Temple,  and  in  that  atti- 
tude killed  it  with  his  right  hand,  and  received  the 
blood  with  his  left :  whicTi  blood,  as  he  could  not,  from 
his  situation,  sprinkle  seven  times  before  the  tabernacle 
of  the  congregation,  according  to  the  statute,  Num.  xix. 
4,  so  it  was  considered  sufficient  to  stand  with  his  face 
to  the  Temple,  and  to  sprinkle  it  towards  it  seven 
times.  6.  The  next  thing  in  order  was,  his  setting  fire 
to  the  pile,  and  while  it  was  burning,  taking  cedar- 
wood,  hyssop,  and  scarlet  wool,  and  throwing  them  into 
it  in  succession,  saying  as  he  did  it,  "  This  is  cedar- 
wood — this  is  cedar- wood — this  is  cedar-wood  :"  to 
which  the  priests  and  elders  always  replied,  "  Well — 
well — well."  "  This  is  hyssop — this  is  hyssop — this 
is  hyssop :"  to  which  they  replied,  "  Well-^well — 
well."  ^^  This  is  scarlet  wool — this  is  scarlet  wool — 
this  is  scarlet  wool :"  to  which  they  again  replied  in  the 
same  manner.  Lastly,  After  the  whole  was  reduced  to- 
ashes,  and  these  were  collected  with  great  care,  pound- 
ed, and  sifted,  one-third  of  them  was  laid  up  in  a  cham- 
ber in  Mount  Olivet,  for  sprinkling  the  people ;  one 
third  was  delivered  to  the  twenty-four  courses,  for 
sprinkling  the  priests ;  and  one- third  was  laid  up  in  a 


OCCASIONAL  DUTIES  OF  THE  PRIESTHOOD.        375 

chamber  in  the  Sacred  Fence,  to  be  kept  for  a  memo- 
rial. 

Such  was  the  manner  of  making  these  ashes  in  oui* 
Saviour's  days ;  let  us  next  see  how  they  used  them. 
The  general  injunction  in  the  law  was,  that  they  should 
be  sprinkled  by  a  clean  person ;''  but  the  traditions 
strained  this  to  a  person  that  had  never  been  defiled  by 
a  dead  body  in  his  life  :  and,  accordingly,  that  such  per- 
sons might  be  had,  there  were  arches  formed  in  a  rock 
in  Jerusalem,  like  those  already  described,  with  houses 
built  upon  these  arches,  into  which  certain  women  with 
child  were  brought  to  be  delivered ;  whose  children 
were  kept  at  the  public  expense,  to  be  ready,  when 
they  came  of  age,  to  sprinkle  the  ashes  on  those  who 
needed  them  :  and  the  prescribed  form  of  doing  it  was 
this : — One  of  these  persons,  mounted  on  an  ox,  went 
to  the  Pool  of  Siloam,  alighted  in  the  water  for  fear  of 
being  defiled  with  some  dead  body,  filled  a  pitcher  with 
water,  remounted  the  ox,  went  to  the  chamber  on  Mount 
Olivet,  which  contained  the  ashes,  took  as  many  as  were 
sufficient  for  his  pitcher,  mixed  them  and  the  water 
well  together,  sprinkled  them  on  the  persons  that  needed 
cleansing  by  means  of  a  bunch  of  hyssop,  mounted  the 
ox,  and  returned  to  his  cell.  Lightfoot,  from  whom  this 
account  is  taken,  tells  us,^  that  nine  of  these  kine  were 
killed  between  the  time  of  Moses  and  the  destruction  of 
Jerusalem  by  the  Romans ;  viz.  one  by  Eleazar,  the  son 
of  Aaron;  one  by  Ezra;  two  by  Simeon  the  just;  two 
by  Jochanan,  the  son  of  Matthias ;  one  by  Elioenai,  the 
son  of  Hakkoph ;  one  by  Hanameel  Hammizri ;  one  by 
Ishmael,  the  son  of  Fabi ;  and  that  they  look  for  a  tenth 
in  the  days  of  the  Messiah.  On  reviewing  these  nine 
red  heifers,  one  cannot  help  remarking,  how  their  de- 

»  Num.  xix.  18.  ''  Temple  Service,  ch.  xvii.  sect.  2. 


376  ANTIQUITIES  OF  THE  JEWS. 

iileinents  increased  with  their  traditions.  For  two  of 
these  kine  served  till  after  Ezra's  time,  which  was  about 
a  thousand  years  :  but  when  the  traditions  were  intro- 
duced, the  other  seven  were  killed  in  less  than  five  hun- 
dred years. 

Hitherto  we  have  said  nothing  about  the  probable 
reason,  why  God  appointed  this  law  for  purification ; 
let  us  now  inquire  into  it. 

In  the  first  place,  then,  God  chose  a  female  rather 
than  a  male,  to  pour  contempt  on  the  worship  of  Egypt; 
for  the  females  were  sacred  to  Isis  or  Apis.  Thus,  He- 
rodotus'* says,  that  "  All  the  Egyptians  sacrifice  clean 
cattle,  and  always  males  ;  for  it  is  not  allowed  to  sacri- 
fice females,  as  being  sacred  to  Isis."  Porphyry^  says, 
that,  ^^  With  the  Egyptians  and  Phoenicians,  any  one 
would  sooner  taste  human  flesh  than  the  flesh  of  a  cow." 
And  Tacitus'^  observes  of  the  Jews,  ^^  That  they  slew  a 
ram  in  contempt  of  Hammon;  and  sacrificed  a  cow, 
which  the  Egyptians  worship,  as  a  symbol  of  Apis." 

In  the  second  place,  God  appointed  to  the  Jews  a 
red  heifer  in  particular,  not  because  it  was  most  highly 
esteemed,  or  resembled  the  golden  calf  which  Aaron 
made,  but  because  cows  of  that  colour  were  ofiered  by 
the  Egyptians  to  Typhon,  Python,  or  the  devil.  Thus 
Diodorus  Siculus''  tells  us,  that  "  the  Egyptians  sacri- 
fice red  cows,  because  Typhon,  who  oppressed  Osiris 
by  his  snares,  had  this  colour."  And  Plutarch^  says, 
^^  The  Egyptians,  thinking  Typhon  to  have  been  of  a 
red  colour,  sacrifice  no  cows  unless  they  be  red ;  making 
such  minute  observation,  that  if  they  had  but  one  black 
hair,  they  were  not  to  be  sacrificed."  The  Egyptians, 
indeed,  suited  their  sacrifices  to  their  gods.     Thus  a 


*  Lib.  ii.  cup.  41.  ^  De  Abstin.  lib.  ii.  sect,  11.  "  Hist.  lib.  v. 

■*  Hist.  lib.  i.  §  79.  =  De  Iside. 


OCCASIONAL  DUTIES  OF  THE  PPvIESTHOOD.       377 

black  cow  was  sacrificed  to  the  Nile^  because  the  Nile 
was  black :  the  obelisks  were  of  pyrites,  which  are  of  a 
red  colour,  to  resemble  the  rays  of  the  sun;  horned 
bulls  were  oITered  to  the  moon  ;  white  horses  to  the 
sun ;  and  red  cows  to  Typhon,  or  the  devil. 

In  the  third  place,  the  singular  ceremonies  used  in 
killing  the  heifer,  had  an  evident  reference  to  heathen 
usages,  and  were  intended  to  counteract  them.  Thus, 
it  was  killed  in  the  presence  of  the  high  priest,  who 
represented  Jehovah,  to  shew  that  it  was  not  sacrificed 
to  a  heathen  deity.  It  was  slain  without  the  camp,  not 
only  to  be  a  type  of  Christ  who  suffered  without  the 
gate,  but  also  to  cast  contempt  on  their  sacrificing  it  in 
their  temples  to  Typhon. 

Its  blood  was  sprinkled,  not  thrice  only  towards  the 
Tabernacle,  which  was  the  heathen  number  of  sprink- 
ling, but  seven  times,  or  the  sacred  number  which  was 
appropriated  to  the  sprinklings  in  the  sacrifices  to  Je- 
hovah. And  when  its  carcass  was  burnt,  three  different 
articles  were  thrown  into  the  fire  along  with  it — cedar- 
wood  and  hyssop,  each  the  size  of  a  man's  hand,  ac- 
cording to  Maimonides,  and  scarlet  wool  of  the  weight 
of  five  shekels,  according  to  the  same  author.  These 
were  used  by  heathens  in  their  lustrations,  and  were 
ordered  to  be  burnt  along  with  the  heifer,  to  teach  tlie 
Israelites  their  inefiiciency. 

Lastly,  The  method  of  applying  the  ashes  of  the  red 
heifer  as  a  lustration  in  the  case  of  defilement  by  a  dead 
body,  was  intended  to  vilify  the  sacred  heifer  of  Egypt, 
and  to  lead  them  from  those  heathen  methods  of  puri- 
fying which  they  had  seen,  and  probably  had  approved 
of  in  Egypt ;  for  the  Egyptians  employed  the  water  in 
which  the  Ibis  had  drunk,  and  which  had  been  farther 
consecrated  by  certain  magical  rites,  in  order  to  remove 
various  kinds  of  pollution.    Now,  by  confining  the  lus- 

Vol.  I.  3  B  " 


378  ANTIQUITIES  OF  THE  JEWS. 

tration  of  the  Jews  to  that  one  case  of  defilement  by  a 
dead  body,  it  checked  a  tendency  to  other  lustrations ; 
and;,  by  employing  the  ashes  of  the  red  heifer  mixed  in 
water,  it  had  the  double  effect  of  dishonouring  the  sa- 
cred animal  of  the  Egyptians,  and  undermining  their 
veneration  for  the  water  accounted  sacred  by  the  Ibis 
and  by  magic.  It  is  scarcely  necessary  to  add,  that  by 
this  sprinkling  of  a  solution  of  the  ashes  of  the  red  heifer 
in  water,  on  persons  defiled  by  a  dead  body,  there  was, 
on  the  one  hand,  a  lesson  given  them  of  sanctity  for  the 
Tabernacle  and  Temple,  since  none  who  were  polluted 
could  enter  that  holy  place ;  and,  on  the  other,  a  mean 
of  preventing  the  spread  of  contagion,  which,  in  warm 
climates,  becomes  exceedingly  active  after  death. 

Having  thus  treated  of  the  burning  the  red  heifer, 
and  the  application  of  its  ashes  for  the  purification  of 
those  who  had  been  defiled  by  the  dead,  let  us  next  at- 
tend to  the  manner  in  which  they  administered  the  wa- 
ters of  jealousy  to  the  suspected  wife. 

In  Numbers  v.  11,  &c.  we  have  a  simple,  solemn,  and 
delicate  line  of  conduct  prescribed  for  the  wife,  who, 
whether  justly  or  unjustly,  had  fallen  under  the  jealousy 
of  her  husband.  He  was  to  bring  her  to  the  priest,  with 
an  offering  of  barley  without  oil  or  frankincense;  and 
the  priest  was  to  bring  her  near  before  the  Lord,  take 
holy  water  in  an  earthen  vessel,  mix  some  of  the  dust 
that  was  on  the  floor  of  the  Tabernacle  with  the  water, 
uncover  the  woman's  head,  and  put  the  offering  of  jea- 
lousy in  her  hand.  In  this  solemn  condition  was  he  to 
state  to  her  the  nature  and  consequences  of  her  offence, 
if  guilty ;  viz.  that,  by  drinking  the  water  thus  pre- 
pared, her  ^^  belly  would  swell,  and  her  thigh  rot,'* 
and  she  would  be  a  curse  and  an  oath  among  her  people: 
but  if  she  was  innocent,  she  had  nothing  to  fear;  adding, 
at  the  same  time;  that^  in  token  of  her  acquiescence  in 


OCCASIONAL  DUTIES  OF  THE  PRIESTHOOD.       379 

these  consequences,  she  must  give  her  assent,  by  repeat- 
ing these  words,  Smen,  Amen.  When  this  was  given, 
the  curse  and  her  assent  were  written  in  a  book,  and 
afterwards  blotted  out  with  the  bitter  water,  a  part  of 
which,  in  that  state,  was  given  her  to  drink.  Then  the 
matter  was  referred  to  God,  as  the  searcher  of  hearts, 
by  taking  the  jealousy- offering  from  the  woman's  hand, 
waving  it  before  the  Lord,  and  offering  it  upon  the 
altar :  after  which  the  matter  ended,  by  giving  her  the 
remainder  of  the  water  to  drink  ;  leaving  the  event  with 
Him  who  had  instituted  such  a  mean  to  prevent  impro- 
priety and  criminality  of  conduct  in  the  married  state. 
This  was  the  original  mode  of  procedure,  before  the 
introduction  of  tradition ;  but,  as  it  may  not  be  un- 
pleasing  to  notice  its  effect  in  corrupting  this  appoint- 
ment of  Heaven,  we  shall  add  the  manner  in  which  it 
was  observed  in  the  days  of  our  Saviour. 

If  a  husband,  in  consequence  of  previous  suspicions, 
should  charge  his  wife  in  the  presence  of  two  witnesses, 
saying,  ^^  See  thou  speak  not  to  such  an  one,"  although 
she  was  so  imprudent  as  to  do  it,  she  was  still  free  to 
live  with  her  husband.  But  if  she  went  into  that  man's 
company,  and  remained  with  him  alone  in  a  suspected 
place,  she  was  forbidden,  by  the  traditions,  the  company 
of  her  husband ;  and  he  was  enjoined  to  bring  her  be- 
fore the  Lesser  Sanhedrin,  or  council  of  twenty-three, 
that  happened  to  be  the  nearest ;  who,  in  their  turn, 
sent  them  both  to  the  Great  Sanhedrin  at  Jerusalem, 
accompanied  by  two  of  the  scholars  of  the  wise,  to  pre- 
vent them  from  having  any  intimacy  on  the  road,  and 
to  report  the  conduct  of  the  inferior  court  to  the  supe- 
rior. But  when  arrived  there,  what  did  they  ?  Did 
they  suppose  the  woman  innocent  till  they  found  her 
guilty,  and  treat  her  accordingly  with  humanity  and  de- 
licacy ?    No  :  they  terrified  her  with  dreadful  words  to 


380  ANTIQUITIES  OF  THE  JEWS. 

make  her  confess  guilt ;  and  if  she  confessed  it,  she  was 
made  to  tear  her  matrimonial  certificate,  and  depart 
from  the  council,  which  was  equal  to  a  divorce.  But  if 
she  persisted  in  her  innocence,  "^  they  brought  her," 
says  the  Talmud,  "  through  the  east  gates  that  are  be- 
fore the  gate  Nicanor ;''  that  is,  they  must  have  brought 
her  from  the  chamber  of  Gezith,  which  was  situated  in 
the  south-east  corner  of  the  Court  of  Israel,  along  the 
Sacred  Fence,  which  was  on  the  south  side  of  the  Court 
of  the  Women,  for  two  hundred  cubits,  till  they  came  to 
the  east  gate  of  the  Court  of  the  Women,  that  was 
called  Beautiful ;  where,  as  Rambam,  upon  the  passage 
above  quoted,  expounds  it,  "  they  dragged  her  up  and 
down  the  stairs  of  these  gates,  to  bring  her  by  weari- 
ness and  fainting  to  confession.''  If  she  still  persisted, 
these  Jewish  inquisitors  had  other  methods  still  in  re- 
serve :  for  she  was  then  taken  one  hundred  and  thirty- 
five  cubits  farther,  or  through  the  whole  length  of  the 
Court  of  the  Women,  and  set  in  the  gate  Nicanor,  where 
the  priest,  who  was  to  put  her  to  the  trial,  took  hold  of 
her ;  publicly  tore  that  part  of  her  garments  which  co- 
vered her  bosom,  till  she  was  exposed  as  far  down  as 
the  heart;  stripped  her  of  her  white  raiment,  if  she 
chanced  to  have  such,  and  clothed  her  in  black ;  un- 
loosed the  tresses  of  her  hair,  and  made  it  hang  dishe- 
velled on  her  shoulders ;  removing  f\ny  rings  or  jewels 
which  she  might  be  wearing ;  tied  a  cord  around  her 
body  across  her  breasts  in  this  exposed  state,  and  who- 
ever chose  (excepting  her  own  servants,)  might  come 
and  gaze  at  her.  Church  censures,  in  some  of  the  Chris- 
tian churches,  are  often  condemned  as  making  women 
profligate,  by  destroying  tlic  remains  of  female  delicacy, 
and  that  excellent  barrier  of  female  virtue — a  sense  of 
character ;  but  these  are  trifles  compared  with  those  of 
the  Jews. 


OCCASIONAL  DUTIES  OF  THE  PRIESTHOOD.        381 

Let  US,  however,  hear  the  conclusion  of  this  singular 
trial.    Persisting  in  her  innocence,  the  jealousy-offering 
was  put  into  her  hand  in  a  wicker  basket ;  a  little  water 
was  taken  from  the  laver  in  an  earthen  vessel ;  some  dust 
was  taken  from  under  the  flag  in  the  five  cubit  space, 
between  the  porch  of  the  Temple  and  the  Holy  Place, 
and  mixed  with  it ;  the  curse,   mentioned  in  Num.  v. 
19 — ^22,  was  uttered ;  both  it  and  her  response  were  re- 
corded in  a  book ;  they  were  then  blotted  out  with  the 
bitter  water,  and  afterwards  given  her  to  drink.    If  she 
was  afraid  to  drink  the  water,  and  confessed  her  guilt, 
the  officiating  priest  poured  it  out,  and  scattered  her 
offering  among  the  ashes  that  lay  below  the  ascent  to 
the  altar.  If  she  refused,  and  yet  would  not  confess,  she 
was  forced  to  take  the  bitter  draught.    If  she  drank  the 
water,  pursuant  to  the  Mosaic  statute,  her  offering  was 
presented  before  the  Lord,  and  herself  dismissed  as  in 
God's  hands.  Notliing,  perhaps,  can  give  a  more  striking 
picture  of  the  state  of  morals  among  tlie  Jews,  than  the 
above  alterations  in  the  divine  injunction.     It  is  pro- 
bable, that,  in  the  first  ages,  these  direct  appeals  to  the 
Searcher  of  hearts  were  never  in  vain,  and  that  guilty 
persons  were  visibly  punished  :  but  it  is  not  equally  pro- 
bable, that,  when  corrupted  by  tradition,  the  Divine 
Being  would  give  so  visible  a  decision.     Indeed,  the 
Jews  themselves  seem  to  confess  this,  for  they  tell  us, 
that  "  the  operation  of  these  waters  was  not  immediate, 
but  followed  after,  though  sometimes  it  did  not  appear 
for  two  or  three  years;  for  she  bare  no  children,  became 
sickly,  languid,  and  in  the  end  died."     It  is  not  for  us 
to  deny  the  truth  of  this  assertion ;  but  a  medical  person 
could  easily  shew  how  all  these  effects  might  have  been 
produced  by  the  previous  treatment,  although  water 
had  never  been  tasted. 


PART  V. 


THE  THREE  GREAT  FESTIVALS. 

SECTION   I. 

The  Passover. 

Fixed  by  the  appearance  of  the  new  moon  in  March ;  the  way  the  Sanliedrin 
took  to  know  this ;  the  times  when  the  couriers  went  through  the  land ;  all 
the  males  bound  to  appear,  with  a  few  exceptions  ;  the  fifteen  days  of  prepa- 
ration ;  three  reasons  assigned  as  the  origin  of  the  passover ;  manner  of  ob- 
serving it  under  the  'J'abernacle- and  first  Temple;  lessons  it  taught  the 
spiritual-minded  Jews.  The  manner  of  observing  it  in  our  Saviour's  days  ; 
the  choice  of  the  lambs;  searching  for  leaven;  the  evening  sacrifice,  when 
killed  to  make  room  for  the  passover ;  the  paschal  societies,  and  regulations 
of  the  Sanhedrin  concerning ;  hour  at  which  they  brought  the  lambs  to  the 
Temple  to  be  killed;  the  three  companies  they  formed;  their  manner  of  kill- 
ing them  ;  the  part  of  the  lesser  Hallel  that  was  sung  ;  manner  of  singing  it ; 
the  eighteen  days  of  the  year  on  which  it  was  sung.  Probable  number  of 
paschal  lambs  ;  the  number  of  blasts  of  the  silver  trumpets  during  the  kill- 
ing of  them  ;  the  Court  of  the  Priests  washed  when  done ;  regulations  when 
the  passover  happened  to  fall  on  the  sabbath.  The  paschal  lambs  how  roast- 
ed; when  and  how  eaten.  The  first  cup  of  wine  and  water;  prayer  over  it  j 
size  of  the  cup;  the  first  washing  of  hands  ;  manner  of  doing  it;  form  of 
prayer  during  the  operation.  The  five  dishes  that  were  brought  to  the  table  ; 
the  bitter  herbs  and  sauce  tasted ;  the  dishes  removed,  and  why ;  the  dishes 
brought  buck,  with  the  prayers  on  their  return.  The  second  cup  of  wine  and 
water,  and  second  washing  of  hands  ;  the  unleavened  bread  and  bitter  herbs 
dipped  in  the  sauce  and  eaten  ;  the  prayer  pronounced  on  the  occasion ;  the 
meat  and  peace-offerings  eaten,  with  the  pi'ayer  before.  The  paschal  lamb 
eaten,  with  the  prayer  before  it.  The  Apicumen,  or  last  piece.  The  third 
washing  of  hands,  and  third  cup  of  wine  and  water.  The  fourth  cup,  and  the. 
rest  of  the  Hallel,  The  president's  concluding  prayer.  A  fifth  cup  sometimes 
taken  but  seldom.  Then  the  great  Hallel  sung  ;  what  it  consisted  of.  Pass- 
over of  the  second  month  descril)ed.  Paschal  feast  lasted  eight  days ;  the 
first  seen  already.  The  duties  of  the  second  day,  or  first  of  the  passover 
week.  On  tliat  day  Christ  was  crucified;  the  circumstances  attending  that 
event  considered.  The  duties  of  the  second  day  of  the  passover  week ;  manner 
of  cutting  down  and  presenting  the  first-fruits  of  the  barley  harvest;  Christ 


THE  PASSOVER.  383 

lay  in  the  grave  the  whole  of  this  day.  Duties  of  tlie  third  day  of  the  pass- 
over  week :  on  this  day  Christ  rose.  The  duties  of  the  remaining  days.  The 
way  in  which  the  modern  Jews  observe  the  passover. 

JlIaving  reached  that  part  of  our  plan  which  requires 
a  description  of  the  festivals  observed  at  the  Temple,  it 
is  natural  to  premise  them  with  the  manner  in  which 
the  Sanhedrin  informed  the  nation  of  the  times  of  their 
attendance.  This  is  given  by  Maimonides''  at  great 
length,  of  whose  account  the  following  is  an  abridg- 
ment : — 

The  first  appearance  of  the  new  moon  was  the  sign 
for  calculating  their  religious  feasts  :  but  the  Sanhedrin 
did  not  determine  it  themselves.  They  rather,  as  being 
judges,  and  wishing  to  appear  impartial,  encouraged 
others  to  come  to  Jerusalem  to  testify  of  the  matter  by 
giving  good  entertainment  to  all  that  came  into  that  part 
of  the  city  which  was  called  Bith-iozek  (py^'TlO  j) 
and  after  having  taken  the  deposition  of  two  witnesses 
as  to  the  time  they  had  seen  the  new  moon,  the  next 
thing  was  to  spread  the  intelligence  through  the  country. 
This  they  did  in  the  following  manner: — A  person  with 
a  bundle  of  brushwood,  or  straw,  went  to  the  top  of 
Mount  Olivet,  where  he  kindled  his  torch,  and  waved  it 
backwards  and  forwards  till  he  was  answered  by  fires  of 
a  similar  nature  from  the  surrounding  hills ;  while  these, 
in  their  turn,  spread  the  intelligence  to  others,  and  those 
others  to  persons  at  a  farther  distance,  till  the  whole  of 
Judea  was  informed.  Hence  the  words  of  the  Talmud : — • 
"  It  (viz.  the  signal)  went  from  Mount  Olivet  to  Sar- 
taba;  from  Sartaba  to  Gryphena;  from  Gryphena  to 
Hevaron,  part  of  Antilibanus  on  the  north  of  the  Holy 
land ;  from  Hevaron  to  Bith  Baltin,  near  the  Euphrates 
on  the  west  (taking  Judea  in  the  largest  sense ;)  and  he 

I  In  his  Treatise  De  Consecratione  Calendraruin,  cap.  ii.  §  4, 5. 


384  ANTIQUITIES  OF  THE  JEWS.  \ 

that  stood  there  never  left  off  waving  his  torch  till  he 
saw  all  the  place  of  the  captivity  full  of  the  like."  Such 
then  was  the  original  mode  of  communicating  intelligence 
among  the  Jews  :  but  as  the  Samaritans  sometimes  coun- 
terfeited the  sign,  and  thus  caused  great  confusion,  ano- 
ther signal  of  a  more  specific  nature  was  adopted,  namely, 
that  of  messengers,  who  were  dispersed  over  the  country. 
How  much  trouble  w  ould  the  simple  contrivance  of  an 
almanack  have  prevented!  But  these  messengers  did  not 
go  abroad  every  month ;  they  were  only  dispersed  seven 
times  in  the  year ; — viz,  1.  In  Nisan,  or  the  first  month, 
that  the  people  might  know  the  right  day  for  keeping 
the  passover.  2.  In  Jair,  or  the  second  month,  on  ac- 
count of  the  second  passover  that  was  appointed  for  those 
who  could  not  keep  the  first.  3.  In  Ab,  or  the  fifth 
month,  on  account  of  the  fast  on  the  ninth  day.  4.  In 
Elul,  or  the  sixth  month,  on  account  of  the  beginning  of 
the  civil  year  the  next  month  after :  for  Elul  was  most 
commonly  a  mensis  vacuus^  or  month  of  twenty-nine 
days  only;  consequently,  the  Jews,  knowing  the  first  day 
of  Elul,  might  observe  the  thirtieth  day  after  for  the 
first  of  Tizri,  or  beginning  of  the  civil  year ;  and  if  on 
the  thirtieth  they  did  not  find,  either  by  the  sight  of  the 
moon,  or  the  intelligence  of  the  Sanhedrin,  that  it  was 
the  first  of  the  month,  they  also,  to  make  sure,  kept  the 
next  day  after.  This  shews  us  the  very  rude  notion  they 
had  of  astronomy.  The  5th  time  that  the  messengers 
were  sent  was  in  Tizri,  or  the  seventh  month,  on  account 
of  the  day  of  expiation  and  the  feast  of  tabernacles.  The 
6th  was  Chisleu,  or  the  ninth  month,  for  the  feast  of  de- 
dication. And  the  7th  in  Adar,  or  the  twelfth  month, 
for  the  feast  of  Purim. 

The  times  being  thus  fixed  for  the  three  festivals  of 
the  passover,  pentecost,  and  the  feast  of  tabernacles ;  let 
us  attend  particularly  to  their  observance  of  the  pass- 
over. 


THE  PASSOVER.  385 

Ail  the  males  of  Israel  were  enjoined  to  attend,  and 
the  only  persons  exempted,  were  the  men  servants  who 
had  not  obtained  their  freedom;  the  deaf;  the  dumb ; 
the  lame;  persons  who  laboured  under  a  defect  of  reason; 
the  old ;  the  uncircumcised ;  the  sick ;  the  delicate,  to 
whom  travelling  so  far  would  be  dangerous ;  and  infants, 
till  they  were  able  to  walk  up  to  the  Mountain  of  the 
Lord's  House  from  the  city  by  the  help  of  their  father's 
hand." 

Having  premised  thus  much  concerning  the  manner  in 
which  the  nation  was  informed  of  the  feasts,  and  the  par- 
ticular persons  who  were  legally  exempted ;  we  may  ob- 
serve, farther,  that  we  have  frequent  mention  of  the 
peres  (£31D)  of  the  passover,  pentecost,  and  feast  of  the 
tabernacles,  which  included  the  fifteen  days  immediately 
preceding  any  of  these  festivals ;  and  which  may  be  re- 
garded as  their  preparation  for  these  solemnities.  This 
preparation  was  ^iXhev personal  oy public.  The  personal 
preparation  included  every  method  that  was  used  for 
impressing  the  mind  with  its  solemnity,  or  the  perform- 
ing of  those  purifications  which  prepared  them  for  the 
feast.''  And  the  public  preparation  consisted  in  repairing 
the  roads,  bridges,  streets,  and  pools,  or  tanks  as  they 
are  called  in  the  east,  for  holding  rain  or  river  water  for 
the  convenience  of  travellers;  in  painting  their  sepul- 
chres, so  as  to  make  them  easily  noticed,  and  thereby 
prevent  defilement ;  and  in  dispatching  all  business  of  a 
public  nature,  to  give  perfect  freedom  to  public  cha- 
racters." 

Let  us  now,  however,  attend  to  the  passover  in  par- 
ticular, the  original  institution  of  which,  on  the  night 
before  they  left  Egypt,  was  as  follows : — First,   they 

''  Maimonid.  De  Sacris  Solemnibus,  cap.  2.  sect.  1.  3. 

*>  John  xi.  55.  Joseph.  Bell.  i.  11. 

"  Lightf,  Heb,  and  Talm.  Exercit.  on  John  vi.  1. 

Vol.  L  3  C 


386  ANTIQUITIES  OF  THE  JEWS. 

were  to  search  for  leaven,  and  abstain  from  it  seven 
days;*  then  a  he-lamb,  or  kid  without  blemish,  was 
chosen  by  every  family,  or,  if  the  family  were  too  small, 
two  families  might  join  themselves  together. *•  The  lamb 
or  kid  was  to  be  taken  up  on  the  tenth  and  kept  till  the 
evening  of  the  fourteenth  day  of  that  moon  which  ap- 
peared in  the  first  ecclesiastical  month,  or  Abib.'  It  was 
then  enjoined  to  be  killed ;  its  blood  was  sprinkled  with 
a  bunch  of  hyssop  on  the  lintels  and  door-posts  of  their 
houses ;  it  was  to  be  roasted  with  fire,  eaten  with  bitter 
herbs,  with  their  loins  girded,  their  shoes  on  their  feet, 
their  staves  in  their  hands,  and  in  haste ;  not  a  bone  of 
it  was  to  be  broken ;  and  none  of  it  was  to  remain  until 
the  morning ;  or  if  it  did  it  was  to  be  burnt  with  fire.*^ 
The  intention  of  all  which  was — 1.  To  remind  the  Is- 
raelites of  the  deliverance  of  their  first-born  from  the 
power  of  the  destroying  angel/  2.  To  be  a  standing  me- 
morial in  succeeding  ages  of  the  Lord's  goodness  to  that 
nation.  Hence  it  is  that  Moses  says,  in  verses  25 — 27, 
^^  It  shall  come  to  pass,  when  ye  be  come  to  the  land 
which  the  Lord  will  give  you,  according  as  he  hath  pro- 
mised, that  ye  shall  keep  this  service.  And  it  shall  come 
to  pass,  when  your  children  shall  say  unto  you.  What 
mean  you  by  this  service  ?  That  ye  shall  say.  It  is  the 
sacrifice  of  the  Lord's  passover,  who  passed  over  the 
houses  of  the  children  of  Israel  in  Egypt  when  he  smote 
the  Egyptians,  and  delivered  our  houses."  And,  3.  To 
be  an  antidote  to  the  Egyptian  idolatry.  For  the  Egyp- 
tians reckoned  the  ram  among  the  sacred  animals,  and 
worshipped  it  as  a  symbol  of  fecundity  and  of  the  con- 
stellation of  Aries,  in  which  their  year  began.  Nay, 
even  Jupiter  himself  was  called  Ammon,  and  his  statue 


»  Exod  xu.  18.  &.C.;  xiii.  7.  Lev.  xxiii.  6.  Num.  xxviii.  If. 

»>  Exod.  xii.  3,  4.        '  lb.  xii.  3-  6.        ''  lb.  xii.  6—11. 46.        '  lb.  xii.  2S. 


THE  PASSOVER.  387 

made  in  the  form  of  a  ram.  By  ordering,  therefore,  a 
he-lamb  to  be  killed,  and  its  blood  to  be  sprinkled  on 
their  doors,  it  was  treating  their  divinity  very  lightly 
indeed.  The  Jewish  passover  was  not  to  be  eaten  raw," 
thereby  to  distinguish  it  from  what  they  had  been  accus- 
tomed to  see  in  Egypt,  where,  in  the  worship  of  demons, 
and  making  of  treaties,  it  was  customary  to  eat  flesh 
newly  torn  off,  and  drink  blood  recently  poured  out. 
Accordingly,  Julius  Firmicus,**  when  describing  the  ho- 
nours done  to  Bacchus,  tells  us,  "Illic  inter  ebrias  puellas, 
et  vinolentos  senes,cum  scelerum  pompa  prsecederet,  alter 
nigro  amictu  teter,  alter  ostenso  angue  terribilis,  alter 
cruentus  ore,  dum  viva  pecoris  membra  discerpit."  Plu- 
tarch says  much  the  same  thing, •"  as  does  Catullus  in  the 
following  lines  :** 

Pars  e  divulso  jactabant  membra  juvenco : 
Pars  sese  tortis  serpentibus  incingebant. 

Hence  Bacchus  was  called  idiiyicn^g  Auovvaog,  Bacchus, 
the  devourer  of  raw  flesh.  And  Maimonides  tells  us,* 
that  ''  they  cut  off"  some  part  of  a  living  animal,  and  after 
sprinkling  it  with  blood,  eat  it.''  The  Jewish  passover 
was  ^^  not  to  be  sodden  in  water,  but  roasted  with  fire."^ 
For  the  Egyptians  and  Syrians  in  sacrificing,  sometimes 
boiled  the  flesh  of  the  victims  in  water,  and  sometimes  in 
milk.  Hence  the  practice  of  the  Athenians,  mentioned 
by  Philochorus,^  who,  "when  sacrificing  to  the  Hours, 
boiled  flesh,  but  did  not  roast  it,  praying  to  these  god- 
desses to  drive  away  filth  and  noxious  heats."  Before  the 
jfire  is  particularly  mentioned,  both  because  it  occasioned 
uniformity,  for  it  might  have  been  roasted  in  an  oven,  or 
in  a  brazen  vessel,  or  in  a  frying-pan,  or  suspended  in  a 
furnace;  and  because  it  was  contrary  to  an  Egyptian  and 

»  Exod.  xli. 9-        •>  De  Error. prolan,  relig.  p.  10.        '  Lib. de  Orac.  Detect,. 
■=•  In  Nupt,  Pelii.  et  Thet.d.  «  Mor.  Neb.  ^  Exod.  xii.  9. 

«  Apud  Athenxum,  lib.  xiv. 


388  ANTIQUITIES  OF  THE  JEWSl 

Chaldean  practice,  who,  like  the  Eretrian  women,  men- 
tioned by  Plutarch/  and  the  ancient  Persians  mentioned 
by  Herodotus,''  roasted  their  sacrifices  not  at  the  fire  but 
in  the  sun.  Another  circumstance  attending  the  pass- 
over  was,  that  it  was  to  be  entirely  eaten,  not  only  the 
flesh,  the  head,  and  the  feet,  but  even  the  intestines  \^ 
which  last  was  the  more  remarkable,  as  in  every  other 
case  the  intestines  of  animals  were  either  burnt  on  the 
altar  or  otherwise  disposed  of.  But  the  eating  them  at 
the  passover  was  in  opposition  to  the  heathens,  who,  in 
the  solemnities  of  Bacchus,  eat  the  entrails  raw.  Thus 
Arnobius*^  says,  '^  Caprorum  reclamantium  viscera  cru- 
entatis  oribus  dissiparunt."  And  it  might  also  have  been 
in  contempt  of  their  examination  of  entrails  for  the  pur- 
poses of  divination.  It  is  added,  concerning  the  pass- 
over,  that  none  of  it  was  to  be  left  until  the  morning,^ 
partly  to  shew  the  haste  in  which  they  were  to  depart 
from  Egypt,  and  its  idols ;  and  partly  in  opposition  to 
the  heathen  practice  of  carrying  a  portion  of  the  sacri- 
fice home  for  preservation,  to  insure  good  omens. ^ 

But  although  this  feast  was  instituted  primarily  to 
preserve  the  first-born,  to  commemorate  their  deliver- 
ance from  Egypt,  and  to  create  in  them  a  hatred  of 
Egyptian  idolatry ;  it  certainly  typified  to  the  spiritual- 
minded  Jews  a  greater  deliverance  from  the  bondage  of 
sin  and  Satan.  Hence,  by  their  searching  for  leaven, 
they  were  taught,  as  an  apostle  says,  to  purge  out  the 
old  leaven  of  malice  and  wick,edness,  that  they  might  be 
a  new  lump  of  the  unleavened  bread  of  sincerity  and 
truth. ^  The  lamb  represented  the  Lamb  of  God  slain  be; 
fore  the  foundation  of  the  world  in  the  divine  purpose ; 
from  tlie  foundation  of  the  world  in  the  divine  promise, 

*  Quccst.  Grxc.  p.  298.  •>  Lib.  i.  cap.  133.  '  Exod.  xii.  9. 

''  Contra  Gent,  lib.  v.  p.  169.  "  Exod.  xii.  10. 

f  Sjpencer,  De  Leg.  Heb.  lib.  i.  cap.  4.  si  Cor.  v.  7,  8. 


THE  PASSOVER.  389 

and  on  Mount  Calvary  in  reality,  to  take  away  the  sins 
of  his  people.  Its  being  chosen  by  every  family  shewed 
their  need  of  an  individual  acceptance  of  the  promised 
Messiah.  The  sprinkling  of  its  blood  indicated,  that, 
unless  the  blood  of  that  Messiah  were  sprinkled  on  the 
lintels  and  door-posts  of  their  hearts,  they  could  never 
be  saved  from  the  destroying  angel.  Its  being  roasted  with 
fire,  evidently  typified  the  Messiah's  sufferings  while 
standing  in  the  place  of  sinners,  when  his  heart  was  like 
wax,  and  melted  in  the  midst  of  his  bowels."*  By  eating  it 
with  bitter  herbs  they  were  taught,  that,  at  the  same  time 
that  they  were  grateful  for  an  interest  in  the  Saviour,  they 
should  feel  a  heartfelt  sorrow  for  their  numberless  trans- 
gressions. The  spiritual  meaning  of  the  attitude  pre- 
scribed for  eating,  was  also  to  teach,  that,  as  they  were 
pilgrims  and  strangers  on  the  earth,  seeking  after  a  bet- 
ter country,  even  an  heavenly,  so  they  should  have  their 
loins  girt  about  with  truth  ;  their  feet  shod  with  the  pre- 
paration of  the  gospel  of  peace ;  the  staff  of  faith  and 
hope  in  the  divine  promise  firm  in  their  hands ;  and  that 
they  should  be  in  haste  to  proceed  through  the  wilder- 
ness of  this  world  to  the  heavenly  Canaan. 

Such  was  the  original  institution  of  the  passover,  and 
such  were  the  spiritual  truths  that  w  ere  concealed  under 
it.  But  this  simple  ordinance  was  wonderfully  changed 
in  the  days  of  our  Saviour,  by  means  of  their  traditions. 
It  will  therefore  be  necessary  to  examine  the  manner  of 
celebrating  it  then,  both  to  gratify  the  curiosity  of  the 
reader,  and  also  to  explain  those  passages  in  the  New 
Testament  which  contain  an  allusion  to  them. 

Let  it  be  observed,  then,  that,  to  all  the  principal 
feasts,  the  companies  from  the  different  corners  of  the 
land  came  preceded  by  a  bullock,  with  gilded  horns,  and 

»  Ps.  xxii.  14. 


390  ANTIQUITIES  OF  THE  JEWS. 

the  sound  of  music ;  a  circumstance  which  even  Plutarch 
notices.  For,  in  his  ATto^deyfiara^  when  he  is  speaking 
of  Antiochus,  he  has  the  following  anecdote : — *^  While 
he  was  besieging  Jerusalem,  the  Jews  asked  a  respite 
during  the  seven  days  of  the  feast ;  which  he  not  only 
granted,  but  having  provided  bulls  with  golden  horns 
(a/l/la  xai  ravpovg  '^pwoxspog  Txapcuyxevaaanevog^)  and 
plenty  of  incense  and  odours,  he  brought  them  to  the 
gates,  and  having  delivered  them  to  the  priests,  retired 
with  his  army.  This  so  much  astonished  the  Jews,  that, 
immediately  after  the  feast,  they  delivered  themselves 
up  to  his  power." 

Having  come  to  Jerusalem,  the  first  thing  connected 
with  the  solemnity  was  the  choice  of  lambs,  which  might 
either  be  brought  by  individuals,  or  purchased  from  the 
priests.  We  are  not  informed  whether  they  were  then 
kept  from  the  tenth  to  the  fourteenth  day;  but  it  is  pro- 
bable they  were,  for  the  lambs  for  the  daily  sacrifice 
were  so  kept,  and  it  would  take  all  the  four  days  to  ex- 
amine the  lambs  destined  for  the  people,  concerning 
those  seventy-three  blemishes,  which,  according  to  their 
tradition,  excluded  from  the  altar. 

The  next  thing  that  engaged  their  attention  was,  the 
searching  for  leaven ;  because  they  were  commanded  to 
eat  unleavened  bread  all  the  seven  days  of  the  feast. 
Accordingly,  on  the  thirteenth  day  at  even,  and,  conse- 
quently, when  the  fourteenth  day,  according  to  the 
Jewish  manner  of  computing  time,  began  (for  their  day 
commonly  began  at  sunsetting,  and  continued  till  sun- 
setting  again,)^  they  searched  their  houses  with  lighted. 
wax  candles.^  No  work  might  take  the  precedence  of 
this, — not  even  the  study  of  the  law;  and,  therefore,  on 
that  evening,  there  were  no  divinity  lectures.     Before 

»  Levit,  ixiii.  32.  "»  Zeph.  i.  12. 


THE   PASSOVER.  391 

they  began  this  search,  they  uttered  the  following  short 
prayer : — "  Blessed  be  thou,  0  Lord  our  God,  the 
King  everlasting,  who  hast  sanctified  us  by  thy  com- 
mandments, and  hast  enjoined  us  the  putting  away  of 
leaven."  Between  the  conclusion  of  this  prayer  and  the 
conclusion  of  the  search,  they  uttered  not  a  word ;  and 
whatever  leaven  they  found,  they  put  either  into  a  box, 
or  hung  up  in  some  place  to  keep  it  from  the  mice,  lest 
they  might  carry  some  part  of  it  into  their  holes.  And 
as  the  exact  compliance  with  this  Divine  command,  was 
justly  considered  of  the  greatest  consequence,  they 
finished  the  whole  with  this  execration: — ''  All  the 
leaven  that  is  within  my  possession,  which  I  have  seen, 
or  have  not  seen,  let  it  be  null ;  let  it  be  as  the  dust  of 
the  earth.^'"  Such  was  the  work  of  the  beginning  of 
the  fourteenth  day,  or  between  the  sunsetting  of  the 
thirteenth  and  the  time  that  they  went  to  rest :  but, 
although  they  were  evidently  employed  in  a  very  sacred 
and  commanded  duty,  the  schools  of  Shammai  and  Hil- 
lei  difliered  in  their  opinion,  whether  this  part  of  the 
day  were  common  or  sacred.  It  was  at  length,  however, 
decided,  that  the  works  which  were  begun  on  the  thir- 
teenth day,  and  could  not  be  finished  till  after  sunset, 
should  be  performed  on  the  fourteenth,  or  between  sun- 
setting  and  bed-time ;  and  when  morals  became  more 
lax,  the  custom  of  the  place  became  the  rule. 

A  difference  of  opinion  also  existed,  relative  to  the 
sanctity  of  the  fourteenth  day,  after  they  rose  (which 
the  New  Testament  calls  the  "  first  day  of  unleavened 
bread;")''  for  some  made  it  entirely  a  holiday,  and  others 
only  half  a  holiday,  by  ceasing  from  labour  at  noon. 
The  Talmud  states,  that  in  Galilee  they  ceased  the 
whole  day,  and  in  Judea  only  the  half,  a  circumstance 


•  Buxtorff.  Syn,  Jud.  cap.  ir.  ^  Matt.  xxvi.  17.  Mark  xiv.  12. 


393  ANTIQUITIES  OF  THE  JEWS. 

which  may  appear  strange ;  for  one  would  have  thought, 
that  the  persons  nearest  Jerusalem  would  have  been  the 
most  strict.     The  reason,  however,  that  is  assigned  is, 
that  those  in  Galilee  who  abode  at  home,  had  nothing 
to  do  but  to  meditate  on  the  passover,  whilst  those  in 
Judea  had  either  to  travel  on  the  former  part  of  the  day 
to  Jerusalem,  or  found  it  necessary  to  make  some  pre- 
parations for  the  passover  in  the  evening.     It  was  then 
in  particular  that  they  began  to  make  the  unleavened 
bread,   which  they  were  enjoined  to  use  during  the 
feast.     It  was  commonly  of  wheat,  which   had   been 
ground  three  days  before,  to  give  it  time  to  cool,  for 
fear  of  fermentation.  The  figure  of  the  cakes  was  round, 
thin,  full  of  holes^  perforated  like  a  honey-comb  to  keep 
them  from  fermenting ;  and  they  were  neither  salted, 
nor  made  with  butter,  nor  olive  oil,  but  with  water. 
Some  rich  Jews  added  eggs  and  sugar  to  make  them 
taste  better,  but  these  might  not  be  eaten  on  the  first 
day  of  the  feast.''     On  this  day,  at  noon,  every  person 
throughout  the  land  began  either  to  burn,  or  throw  into 
the  water,  or  scatter  with  the  wind,  the  leaven  which 
had  been  collected,  repeating  anew  the  former  maledic- 
tion,** with  the  following  little  addition  : — "  All  the  lea- 
ven that  is  in  my  possession,  which  I  have  seen,  or  have 
not  seen,  which  I  have  cast  out  or  have  not  cast  out,  let 
it  be  null,  and  as  the  dust  of  the  earth.*'     Yet  they  did 
not  cease  to  eat  the  leavened  bread  immediately  after 
collecting  it,  for  they  both  ate  it,  and  gave  it  to  beasts 
or  birds,  or  sold  it  to  a  stranger,  from  the  sunsetting  of 
of  the  night  before,  till  this  day  about  two  hours  before- 
noon.  Hence  Maimonides  observes,  that  "  it  was  lawful 
to  eat  leaven  on  the  fourteenth  day  till  the  end  of  the 
fourth  hour ;  in  the  fifth  hour  they  might  not  eat  it,  yet 

?  Buxtorff.  Synag.  Jud.  cap.  17.  ^  See  p.  433.  supra. 


THE  PASSOVER.  39^ 

inight  they  use  it  (for  birds,  beasts,  or  strangers,  as  I 
suppose;)  but  he  that  ate  it  in  the  sixth  hour  was  beaten 
with  the  rebels'  beating,  and  he  that  ate  it  after  the  be- 
ginning of  the  seventh  was  to  be  whipped." 

Having  thus  seen  how  the  leaven  was  disposed  of,  w6 
come  next  to  inquire  into  the  particular  time  of  the  af- 
ternoon when  the  paschal  lamb  was  killed.  And  on  this 
point  the  Scriptures  say,  in  general,  that  it  was  the 
evening  ;*  and,  more  particularly,  that  it  was  "  at  the 
even,  at  the  going  down  of  the  sun,  at  the  season  that 
they  came  forth  out  of  Egypt.'"*  But  it  naturally  occurs 
td  a  reflecting  mind,  that  these  phrases  must  be  taken 
in  a  very  extended  sense,  in  order  to  allow  time  for 
killing  so  great  a  number.  Indeed,  the  Hebrew  words, 
both  in  Exodus  xii.  6,  where  the  passover  is  spoken  of, 
and  in  Exod.  xxix.  39,  where  the  daily  evening  sacrifice 
is  mentioned,  are  somewhat  singular ;  for  they  literally 
signify,  not  the  eveni7ig,  but  between  the  evenings. 
Now,  what  sense  are  we  to  affix  to  this  expression? 
Aben  Ezra  explains  it  between  sunset  and  dark;  but 
that  is  by  far  too  late  for  the  work.  The  common  opi- 
nion therefore  is,  that  it  signifies  strictly  the  middle 
point  between  noon  and  sunset,  or  about  three  o'clock 
in  the  afternoon,  at  the  time  of  the  equinox :  but,  gene- 
rally speaking,  it  included  the  whole  of  that  space  ;  and 
with  this  agrees  the  following  extract  from  the  Talmud: 
— "  They  slew  the  daily  (evening)  sacrifice  at  the  eighth 
hour  and  a-half  (or  half  past  two,)  and  offered  it  up  at 
the  ninth  hour  and  a-half  (or  half  past  three.)  But  on 
the  eve  of  the  passover,  they  slew  it  at  the  seventh  hour 
and  a-half  (or  half  past  one ;)  and  offered  it  up  at  the 
eighth  hour  and  a-half  (or  half  past  two.)  And,  if  the 
eve  of  the  passover  fell  on  the  eve  of  the  sabbath,  the 

»  Exod.  xii.  6.  b  Deut.  xvi.  6. 

Vol.  I.  3D 


394  ANTIQUITIES  OF  THE  JEWS. 

daily  sacrifice  (which  was  on  that  day  doubled)  was 
killed  at  the  sixth  hour  and  a-half  (or  half  past  twelve,) 
and  offered  up  at  the  seventh  hour  and  a-half  (or  half- 
after  one;)  and  the  passover  after  it.""  Thus  do  we  see, 
from  their  own  authorities,  that  when  the  passover  fell 
on  a  week-day,  the  Jews  began  to  kill  the  lambs  a  little 
before  three  o'clock  in  the  afternoon,  and  continued  till 
sunset ;  and  when  it  fell  on  the  sabbath-day,  they  began 
at  much  the  same  hour ;  for  the  additional  lambs  and 
songs  of  praise  would  naturally  require  the  additional 
time  that  the  Talmud  allots  them.  But  Dr.  Lightfoot 
explains  it  differently.  ^^  The  common  time,"'  says  he, 
<^  when  they  began  to  kill  the  passover,  was  about  three 
o'clock  ;  and  if  the  passover  lighted  on  the  eve  of  the 
sabbath,  or  on  the  day  that  preceded  it,  they  began  an 
hour  sooner,  that  they  might  the  better  dispatch  their 
business  before  the  sabbath  began."  But  whichever  of 
these  two  explanations  we  adopt,  the  conclusion  as  to 
time  is  nearly  the  same ;  viz.  that  in  six  cases  out  of 
seven,  the  killing  of  the  passover  began  at  three  o'clock 
in  the  afternoon,  or  the  ninth  hour ;  and  would  continue 
till  sunset,  or  the  time  that  they  came  out  of  Egypt,  as 
expressed  in  Deut.  xvi.  6.  Josephus  indeed  says,  that 
they  slew  their  paschal  sacrifices  from  the  ninth  till  the 
eleventh  hour. 

But  before  they  killed  the  passover,  there  was  an  ar- 
rangement made  relative  to  the  number  of  individuals 
that  joined  together,  about  eating  each  lamb.  These 
little  societies  were  called  Ilebure  (rTIIDn?)  crumftg, 
and  <|)paT'p(a.  In  the  original  institution,  this  arrange- 
ment took  place  on  the  tenth  of  the  month, ^'  or  the  day 
when  they  took  up  the  lamb ;  and  the  rule  then  was, 


■-  Godwin's  Motes  and  Aaron,  book  iil.  chap.  4.  Buxtorff.  Synagog^a  Judaica, 
cap.  13.  ''  Exod.  xii.  3. 


THE  PASSOVER.  395 

that  every  house  should  have  a  lamb,  or  if  that  was  too 
much,  that  two  neighbouring  families  should  join  toge- 
ther." But,  in  our  Saviour's  days,  the  case  was  some- 
what altered :  for,  as  the  lambs  appear  then  to  have 
been  bought  by  the  priests  at  Jerusalem  on  the  tenth, 
and  examined,  and  kept  ready  for  sale  against  the  four- 
teenth ;  so  the  late  arrival,  and  uncertain  number  from 
every  family,  naturally  required  that  the  paschal  socie- 
ties should  be  formed  almost  immediately  before  the 
killing  of  the  passover :  and  the  number  adjusted,  ac- 
cording to  the  appetites  of  the  individuals,  so  that  none 
of  it  might  be  left.  Accordingly,  Josephus^  says,  that 
"^  a  company  of  not  less  than  ten,  belong  to  every  sacri- 
fice (for  it  is  not  lawful  for  them  to  eat  singly  by  them- 
selves ;)  and  many  of  us,"  adds  he,  ^^  are  twenty  in  a 
company."  In  conformity  with  which,  the  general  re- 
gulations were,  that  every  paschal  society  should  consist 
of  ten  at  the  least  r*"  that  none  was  at  liberty  to  change 
his  society  after  the  passover  was  slain ;  and  that  none 
could  be  reckoned  a  member  of  that  society  who  did  not 
at  least  eat  the  size  of  an  olive. "^ 

Although  women  were  not  directly  called  upon  to  ap- 
pear thrice  a  year,  yet  they  were  considered  as  bound  to 
some  services  which  attended  these  appearances,  and 
therefore  were  construed  as  included  in  the  command- 
ment ;  for  thus  they  explained  Exod.  xii.  6,  where  it  is 
said,  that  ^*  the  whole  assembly  of  the  congregation  of 
Israel  shall  kill  it  in  the  evening."  Hence  many  pious 
women  attended  these  feasts,  but  especially  the  pass- 
over  5  and,  in  forming  these  little  societies,  the  Sanhe- 
drin,  to  keep  order,  thought  proper  to  issue  the  follow- 
ing rules  : — That  none  of  them  should  consist  of  women 


2  Exod.  xii.  4-  ''  War,  vi.  9.  '  Targum  on  Exod,  xii.  4. 

^  Maim,  de  Sacrif.  I'aschali,  cap.  ii.  §  3,  14. 


396  ANTIQUITIES  OF  THE  JEWS. 

and  servants  only,  or  of  servants  and  children  only,  lest 
they  should  forget  the  gravity  that  was  requisite.  That 
none  should  consist  solely  of  aged  or  sick  persons,  lest 
they  should  leave  the  lamb  unconsumed.  That  none  of 
them  should  consist  of  proselytes  or  children  only,  lest 
they  could  not  converse  about  the  subjects  it  was  in- 
tended to  commemorate.  But  they  might  be  composed 
of  Jewish  women,  or  of  Jewish  servants :  or,  as  was  com- 
monly the  case,  of  all  the  variety  that  was  found  in  a 
family ;  namely,  husbands  and  wives,  children  and  ser- 
vants.^ Our  Saviour's  paschal  society  consisted  of  him- 
self and  his  apostles.''  And  it  will  be  remembered,  that 
there  was  something  singular  in  the  manner  in  which 
lie  gave  his  instructions.  "  Go,"  said  he,  "  into  the 
city,  to  such  a  man,  and  say  unto  him.  The  master 
saith,  my  time  is  at  hand,  I  will  keep  the  passover  at 
thy  house  with  my  disciples."  Where,  besides  the  proof 
it  gives  us  of  his  omniscience,  we  are  apt  to  think,  when 
judging  according  to  our  manners,  that  this  was  making 
very  free  with  the  house  of  another ;  or  else,  that  the 
person  to  whom  he  sent  them,  must  have  been  a  parti- 
cular acquaintance,  which,  I  make  no  doubt,  was  indeed 
the  case.  The  following  extract,  however,  from  the 
Talmud,  will  explain  the  matter  somewhat  better : — 
^^  Jerusalem  was  not  divided  among  the  tribes,  for  the 
tradition  is,  that  the  houses  are  not  hired  out  at  Jeru- 
salem, because  they  were  no  man's  own  ;  Rabbi  Eleazar 
bar  Zadok  said,  nor  beds  either.  Therefore,  the  mas- 
ter of  the  family  received  the  skins  of  sacrifices  from  the 
guests.  Abai  added,  and  their  earthen  jugs  also,"  which 
must  naturally  mean  the  skins  of  the  paschal  lambs,  for 
these  belonged  to  individuals :  but  at  the  pentecost  and 


»  Maimon.  dc  Sacrif,  Paschali,  chap,  ii,  §  4. 
^  Matth.  xxvJ.  20.  Luke  xxii.  14. 


THE  PASSOVER.  397 

the  feast  of  tabernacles  they  had  nothing  of  that  kind  to 
give ;  and  this  may  explain  what  the  gloss  upon  the 
above  passage  adds,  ^^  that  the  inhabitants  of  Jerusalem 
did  not  let  their  houses  at  a  price  to  those  that  came  to 
the  feasts,  but  gave  them  the  use  of  them  gratis.''*  It 
was  for  this  reason  that  Jerusalem  was  called  ^^  our  com- 
mon city"  by  the  Idumean  proselytes  of  righteousness 
in  Josephus'  Wars  of  the  Jews,''  they  being  in  the  habit 
of  attending  the  festivals. 

Let  us  next  consider  how  they  employed  their  time 
as  the  day  advanced.  As  we  have  already  seen,  it  was 
a  common  day  till  noon,  when  those  who  lived  at  Jeru- 
salem might  work ;  and  when  those  who  came  from  a 
distance  would  be  forming  their  paschal  societies,  and 
going  to  the  Temple  to  purchase  their  paschal  lambs. 
At  noon  they  destroyed  the  leaven.  About  one  o'clock 
they  began  to  repair  to  the  Temple ;  for  the  evening 
sacrifice,  on  that  day,  was  slain  so  early  as  half- past 
one,  and  the  offering  it  up  was  fixed  at  half-past  two  ; 
when  the  Levites  sang  the  psalm  for  the  day,  the  priests 
sounded  the  two  silver  trumpets,  and  the  people  wor- 
shipped. Consequently,  about  three  o'clock  they  began 
to  fetch  their  paschal  lambs. 

At  first,  they  were  killed  in  their  own  houses,  but 
when  the  Temple  was  erected,  the  common  place  for 
killing  them  was  in  the  Court  of  the  Priests;  into  which, 
we  are  told,  that  they  entered  in  three  divisions,  or 
companies,  composed  of  one  from  every  paschal  society. 
An  orderly  arrangement,  indeed,  but  founded  on  rather 
a  whimsical  reason — namely,  because  the  three  words 
assembly,  congregation,  and  Israel,  are  mentioned  in 
the  following  injunction  concerning  the  passover.*"  "  The 
whole  assembly  of  the  congregation  of  Israel  shall  kill 

»  Lighlf.  vol.  ii.  Chorograph.  Cent.  ch.  21.      ^  Book  iv.  4.     "  Exod.  xii.  6. 


398  ANTIQUITIES  OF  THE  JEWS. 

it." — When  the  first  company  entered  the  Court,  which 
consisted  commonly  of  as  many  as  it  could  well  hold,  the 
doors  were  shut,  and  the  owners  of  the  lambs  assisted 
each  other,  some  suspending  them  from  shoulder  to 
shoulder  on  a  stick,  and  others  flaying  them,  for  in  this 
case  they  were  their  own  priests ;  while  the  blood  was 
given  to  the  priests  to  be  sprinkled  on  the  altar,  and 
poured  out  on  the  foundation ;  and  the  entrails  and  fat 
to  be  burnt  on  the  altar.  But  we  are  not  to  suppose  that 
a  priest  attended  every  individual  lamb  to  receive  the 
parts  mentioned,  for  this  would  have  created  a  great 
confusion:  they  stood,  therefore,  in  rows,  from  the 
slaughtering-places  to  the  altar;  and  handed  the  articles 
from  one  to  another.^  Nor  were  the  Levites  idle,  while 
the  priests  and  people  vv6re  so  much  engaged.  For  they 
sang  the  113th,  114th,  115th,  116th,  117th,  and  118th 
psalms  once,  twice,  and  even  a  third  time,  during  the 
continuance  of  each  company,  but  they  never  got  to  the 
end  of  them  the  third  time;  for,  before  they  had  finished, 
the  slaying  of  the  sacrifices  of  that  company  was  ended."' 
These  psalms  have  received  different  appellations  in  the 
Jewish  vv'ritings.  Sometimes  they  are  called  Hallel 
v^/H)  or  Helel,  because  they  generally  begin  or  end 
with  the  word  Halleluiah:  sometimes  the  Egyptian  Hal- 
lel, because  they  treat  much  of  the  deliverance  from 
Egypt :  and  sometimes,  the  Lesser  Hallel,  when  com- 
pared with  the  Greater,  which  we  shall  consider  in  a 
subsequent  page.  The  Jewish  definition  of  Hallel,  is 
this: — It  recordeth  five  things;  the  coming  out  of  Egypt, 
the  dividing  of  the  sea,  the  giving  of  the  law,  the  resur-- 
rection  of  the  dead,  and  the  lot  of  the  Messias.'''^ — As 
we  have  already  treated  at  some  length,  on  the  common 

«  Lightf,  Ileb.  and  Talm.  Exer.  Matt.  xxvi.  19. 

"  Maimon.  de  Sacrificio  Pascliali,  cap.  i.  sect.  9 — 11  ■ 

'  'I'ulmnd  in  Pesarh.fol.  118. 


THE  PASSOVER.  399 

manner  of  singing  the  psalm  for  the  daily  service,  per- 
[laps  it  may  gratify  some  of  our  readers  to  know  how 
they  sang  the  Lesser  Hallel.  Maimonides,  in  his  Trea- 
tise on  the  Feasts  of  Purim  and  Dedication,  describes  it 
thus: — "^'The  chief  among  them  (or  the  master  of  the 
band  of  Levites,  acting  as  musicians,)  whose  office  it  was 
to  read  the  Hallel,  after  he  had  repeated  a  prayer  (the 
words  of  which  have  not  been  handed  down  to  us)  began, 
thus  : — ^  Halleluiah/  (which  are  the  first  words  of  the 
113th  psalm,  and  translated  in  our  Bibles,  praise  ye  the 
Lord,)  and  all  the  people  (through  their  organ,  the  Le- 
vites,  or  the  rest  of  the  band)  answered,  Halleluiah.  He 
went  on  and  said,  '^  Praise,  O  ye  servants  of  the  Lord  :' 
to  which  all  the  people  (through  their  appointed  organ, 
the  Levites)  said,  Halleluiah.  He  added,  ^  Praise  ye  the 
name  of  the  Lord  :'  to  which  all  the  people  (in  the  per- 
sons of  the  Levites)  answered.  Halleluiah.  He  said 
(verse  2,)  ^  Blessed  be  the  name  of  the  Lord,  from  this 
time  forth,  and  for  evermore :'  and  all  the  people 
(through  their  representatives,  the  Levites)  answered, 
Halleluiah ;  and  so  on  at  every  passage  (through  the 
whole  six  psalms,)  till  they  repeated  Halleluiah  one  hun- 
dred and  twenty-three  times,  or  equal  to  the  age  of  Aa- 
ron."* Maimonides  adds,  that  "  When  he  that  read  the 
Hallel  came  to  the  beginning  of  any  psalm,  as  when  he 
read^  ^  When  Israel  went  out  of  Egypt,'  the  people  (in 
the  persons  of  the  Levites)  repeated  ^  When  Israel  went 
out  of  Egypt  :■  but  when  he  said,  '^  And  the  house  of  Ja- 
cob from  a  people  of  a  strange  language,'  they  only  said 
Halleluiah.''  And  so  forward  till  he  came  to''  ^  I  love  the 
Lord  because  he  hath  heard  my  voice:'  then  the  people 
(through  the  Levites,  as  their  representatives)  repeated, 

3  Num.  xxxiii.  39.  ''  Psal.  cxiv.  1. 

<=  The  begiuiiing'  of  the  115th  psalm  is  not  mentioned ;  but  I  do  not  know 

the  reason :  as  is  also  the  beginning  of  the^llStb,  aftenvar  Js.      ''  Ps.  cxvi.  1 . 


400  ANTIQUITIES  OF  THE  JEWS. 

'  I  love  the  Lord  because  he  hath  heard  my  voice.'  And 
so  when  he  said,"  ^  O  praise  the  Lord  all  ye  nations :' 
they  repeated,  '  Praise  the  Lord  all  ye  nations.'  And 
when  he  came  to''  '  Save  now,  I  beseech  thee,  O  Lord,' 
they  repeated  ^  Save  now,  I  beseech  thee,  O  Lord,' 
though  it  was  not  the  beginning  of  the  psalm.  And  when 
he  said,  *  O  Lord,  I  beseech  thee,  send  now  prosperity :' 
they  rehearsed  and  said,  ^  0  Lord,  I  beseech  thee,  send 
now  prosperity.'  And  when  he  said,"'  ^  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord :'  all  the  people  (in  the 
persons  of  the  Levites)  answered,  ^  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord.'  We  have  quoted  this 
verbose  passage  of  Maimonides  literally,  because  it  gives 
us  an  accurate  idea  of  their  manner  of  singing  this  ex- 
traordinary national  hymn.  And  before  we  leave  the 
subject  of  the  Lesser  Hallel,  we  may  observe,  from  the 
same  treatise  of  Maimonides,  that  ^^  this  Hallel  was  re- 
peated on  eighteen  days  in  the  year,  and  one  night ; 
namely,  at  the  killing  of  the  passover ;  at  the  feast  of 
pentecost ;  on  the  eight  days  of  the  feast  of  tabernacles ; 
on  the  eight  days  of  the  feast  of  dedication,  and  on  the 
passover  night."  From  the  particular  manner  in  which 
the  Hallel  was  sung,  partly  by  the  master  of  the  band, 
and  partly  by  the  rest  of  the  musicians,  it  would  appear, 
that  the  music  in  the  Temple  resembled  the  chanting 
and  response  which  are  used  in  the  modern  episcopal 
cathedrals. 

Such  was  the  manner  in  which  they  killed  the  paschal 
lambs  belonging  to  each  company;  for,  by  describing 
one,  we  have  described  the  whole ;  since  all  of  thenL 
acted  in  the  same  manner.  But  it  is  impossible  for  us  to 
estimate  the  number  which  might  have  been  used.  It 
must  evidently  have  been  various,  according  to  the  piety 

^  Vs.  cxvii,  1.  ^  \h.  cxviii.  25.  '  Verse  26, 


THE  PASSOVER.  401 

or  indifference  of  the  age.  We  have  two  instances,  how- 
ever, which  may  give  us  some  idea  of  it.  The  first  is  in 
2  Chron.  xxxv.  7 — 9,  where  we  are  told,  that,  at  the 
passover  observed  in  Josiah's  time,  thirty  seven  thousand 
six  hundred  paschal  lambs  and  kids  were  used,  which, 
at  ten  to  a  company,  at  an  average,  would  make  three 
hundred  and  seventy-six  thousand  persons  attending  the 
feast.  Yet  this  would  be  a  much  smaller  number  than 
probably  attended  before  the  revolt  of  the  ten  tribes. 
The  other  instance  is  taken  from  a  late  period  of  the 
Jewish  history,  and  is  mentioned  by  Josephus  in  his 
Wars  of  the  Jews  ;*  where  we  are  told,  that  Nero  had 
so  great  a  contempt  for  the  Jews,  that  Cestius  requested 
the  high  priest  to  bethink  himself  of  some  way  of  num- 
bering the  people ;  and  this  he  did,  to  shew  Nero  that 
the  Jewish  nation  was  not  so  despicable  as  he  imagined. 
So  they  took  their  time  to  enter  upon  the  computation 
at  the  celebration  of  the  passover;  when,  offering  up  sa- 
crifices, according  to  the  custom,  from  the  ninth  hour 
of  the  day  to  the  eleventh,  and  those  sacrifices  to  be 
eaten  afterwards  in  their  families,  by  ten  at  least,  and 
sometimes  by  twenty  to  a  lamb,  they  reckoned  up  two 
hundred  and  fifty-six  thousand  five  hundred  oblations ; 
which,  at  the  rate  of  ten  to  a  lamb,  amounted  to  two 
million  five  hundred  and  sixty -five  thousand ;  all  legally 
pure,  for  neither  lepers,  &c.  nor  any  strangers,  except 
proselytes  of  righteousness,  were  admitted  to  the  solem- 
nity. In  his  History  of  the  War,''  when  speaking  of  the 
same  thing,  Josephus  states  the  number  who  attended 
the  passover  in  the  time  of  Cestius  at  three  millions, 
which  was  about  twelve  to  each  lamb ;  for  twelve  times 
two  hundred  and  fifty-six  thousand  five  hundred,  is  equal 
to  three  million  and  seventy-eight  thousand. 

^  Book  vi.9.  >>  Bookii.  1.  4. 

Vol.  I.  3  E 


402  ANTIQUITIES  OF  THE  JEWS. 

It  may  be  proper  to  add,  that,  during  the  killing  of 
the  passover  of  the  three  companies,  the  silver  trumpets 
gave  twenty -seven  full  blasts,  or  nine  during  the  attend- 
ance of  each  company ;  besides  the  nine  that  were  given 
during  the  time  of  the  evening  sacrifice.  -  It  is  not,  in- 
deed, said  when  they  sounded ;  but  it  is  probable,  that 
they  either  gave  three  before  they  began  the  Hallel  the 
first  time  ;  three  between  the  first  and  second  reading ; 
and  three  between  the  second  and  third  reading :  or  else 
three  between  the  first  and  second  reading,  three  be- 
tween the  second  and  third,  and  three  before  they  left 
the  Court.  It  was  also  a  tradition  among  them,  that  there 
ought  not  to  be  fewer  than  thirty  men  in  each  company ; 
and  yet  they  contrived  to  make  fifty  count  thirty  three 
times  over — thus :  Thirty  of  the  fifty  went  into  the 
Court  as  the  first  company.  After  these  had  done,  ten 
of  them  went  out,  and  other  ten  came  in,  to  form  thirty 
for  the  second  company ;  and  when  these  had  done,  an- 
other ten  went  out,  and  the  last  ten  came  in,  so  as  to 
form  the  indispensable  number.* 

It  is  natural  to  think,  that  the  Court  of  the  Priests 
would  require  washing  after  the  departure  of  the  third 
company ;  and  accordingly  they  had  no  sooner  left  it, 
than  the  priests  set  about  freeing  it  of  every  defilement, 
by  opening  the  cocks  of  the  pipes  that  were  supplied 
with  water  from  the  fountain  of  Etam  or  Nephtoah ;  and 
conducted  under  ground  till  they  reached  the  Temple. 
Aristeas  tells  us,*"  that  he  saw  them;  and  that  those  espe- 
cially which  were  intended  for  cleansing  the  Court,  had 
many  openings  unseen  to  every  one  but  the  priests;  who, 
in  a  moment,  could  float  the  whole  square,  and  remove 
I^he  blood  and  filth  of  the  sacrifices,  however  great,  by 
means  of  conduits  wliich  conveyed  it  under  ground  to 


Maimon,  de  Sacr.  Paschali,  cap.  i.  sec.  1 1—15.  *>  Hist.  LXX.  interp. 


THE  PASSOVER.  403 

the  brook  Kidron.  Nor  was  this  duty  of  cleansing  the 
Court  dispensed  with,  even  when  the  killing  of  the  pass- 
over  fell  on  the  sabbath.  For  it  was  a  common  tradition 
among  them,  that  the  rest  on  the  sabbath  did  not  extend 
to  the  ordinary  or  extraordinary  work  of  the  Temple ; 
and  hence  our  Saviour,  when  the  Jews  objected  to  his 
disciples  for  eating  corn  to  satisfy  their  hunger  on  the 
sabbath  day,  not  only  noticed  the  conduct  of  David  in 
eating  the  shew-bread,  which  was  an  act  of  necessity ; 
but  also  the  conduct  of  the  priests,  in  the  commanded 
and  traditionary  work  of  the  Temple,  **  "  Have  ye  not 
read  in  the  law,''  said  he,  "  how  that  on  the  sabbath  day 
the  priests,  in  the  Temple,  profane  the  sabbath,  and  are 
blameless  ?"  But  since  we  are  speaking  of  the  years 
when  the  killing  of  the  passover  fell  on  the  sabbath,  we 
may  further  remark,  that,  although  the  lambs  were 
killed  on  that  holy  day  in  the  Court  of  the  Priests,  be- 
cause the  fourteenth  was  the  day  appointed,  yet  they 
were  not  taken  home  by  the  owners  to  their  lodgings  in 
Jerusalem,  till  after  the  sabbath.  And  the  manner  of 
disposing  of  them  till  that  time  was  as  follows  :  When 
the  first  company  had  killed  their  lambs,  they  retired 
into  the  Court  of  the  Gentiles ;  when  the  second  com- 
pany had  killed  their's  they  retired  into  the  Sacred 
Fence ;  and  when  the  third  company  had  killed  their's, 
they  remained  in  the  Court  of  the  Priests.  The  reason 
of  which  conduct  is  stated  by  them  to  be,  that  they  con- 
sidered the  commandment  express  as  to  killing  the  lambs 
on  the  fourteenth  day  of  the  month^  on  whatever  day  of 
the  week  that  fourteenth  day  might  happen  to  fall ;  but 
not  express  as  to  the  eating  of  them  directly  after  they 
were  killed  on  the  sabbath;  and,  therefore,  they  delayed 
it  till  the  conclusion  of  the  sabbath.  It  will  easily  be  seen 

'  Matt.  xii.  5. 


404  ANTIQUITIES  OF  THE  JEWS. 

whether  this  their  conduct  was  more  influenced  by  tra- 
dition, or  by  the  divine  injunction  concerning  the  pass- 
over.* 

We  have  now  to  follow  them  from  the  Temple  to  their 
lodgings,  to  see  how  they  ate  the  paschal  sapper.  The 
first  thing  they  did,  on  their  arrival  there,  was  to  roast 
the  several  lambs  by  thrusting  them  through,  from  head 
to  tail,  with  a  wooden  spit  of  the  pomegranate  tree, 
and  placing  them  before  a  large  fire.  It  is  not  said,  that 
all  the  individuals  of  the  paschal  society  who  were  to  eat 
the  lambs  were  present  at  the  roasting  of  them ;  but  it 
is  probable  they  were,  for  they  had  all  a  particular  in- 
terest in  what  was  going  on ;  and  Jerusalem  would  be  so 
crowded,  that  an  apartment  for  each  company  would  be 
all  they  could  get. 

The  time  for  eating  it  is  said  to  be  in  the  evening ;'' 
and  after  all  that  we  have  said  about  the  Temple,  and 
seen  in  the  guest-chambers,"  it  could  not  well  be  sooner. 
We  are  therefore  come,  in  strict  propriety  of  speech,  to 
the  beginning  of  the  fifteenth  day  ;  for  we  formerly  saw, 
that  the  Jewish  manner  of  computing  time  was  from  sun- 
setting  to  sunsetting.  The  paschal  lamb,  therefore,  al- 
though it  was  killed  on  the  fourteenth  day  of  the  month, 
was  not  eaten  till  the  beginning  of  the  fifteenth  ;  for  it 
was  killed  between  three  o'clock  in  the  afternoon  and 
sunset,  but  was  not  eaten  till  after  sunset. 

In  feasting  on  the  lamb  destined  for  the  passover, 
they  might  not  however  eat  .it  immediately  after  ano- 
ther meal.  On  the  contrary,  they  were  commanded  by 
their  traditions  to  fast  from  a  little  before  the  evening, 
sacrifice  till  dark.  But  the  evening  sacrifice,  on  the  eve 
of  the  passover,  was  slain  (as  we  have  already  seen)  at 


■T  Maimon.  de  Sacrlf.  Paschali,  cap.  i.  sect.  17. 

b  Exod.  xii.  8.    Mark  xiv.  17.  '  Mark  siv.  14. 


The  PASSOVER.  405 

the  seventh  hour  and  a-half ;  and,  if  the  passover  fell  on 
the  sabbath,  then  was  the  evening  sacrifice  slain  at  the 
sixth  hour  and  a-half.  Consequently,  the  injunction  of 
fasting  from  before  the  evening  sacrifice  till  dark,  was 
the  same  as  fasting  from  half- past  one  in  the  afternoon, 
if  the  passover  fell  on  a  week  day ;  or  from  half- past 
twelve,  if  it  fell  on  a  sabbath ;  which  was  full  six  or 
seven  hours  at  an  average. 

Their  manner  of  sitting  at  the  paschal  table  was  this : 
they  had  couches  ranged  around  it,"  on  which  they  lay 
on  their  left  side,  with  their  left  elbows  leaning  on  the 
table, ''  their  heads  leaning  on  their  left  hands,  and  their 
feet  extending  outwards  from  the  table  ;  but  at  such  a 
distance  from  each  other,  that  they  could  easily  use  the 
right  in  carrying  the  meat  from  the  table  to  their  mouths. 
Hence  we  see  the  propriety  of  Luke's  language,  when 
he  says,*"  that  the  woman  who  was  a  sinner,  and  had 
brought  an  alabaster  box  of  ointment,  stood  at  his  (name- 
ly, Christ's)  feet  behind  him  weeping,  when  she  began 
to  wash  them  with  tears ;  wiped  them  with  the  hairs  of 
her  head,  kissed  his  feet,  and  anointed  them  with  the 
ointment.  This  manner  of  sitting  was  rather  different 
from  the  common  one.  For  at  ordinary  meals,  they  ate 
either  sitting  as  we  do,  or  sitting  with  their  legs  under 
them,  as  is  the  present  custom  in  the  east ;  but  seldom 
in  a  reclining  posture.  Hence  the  observation  of  Mai- 
monides,  "  How  different  is  this  night  from  all  other 
nights !  for  on  all  other  nights  we  eat  either  sitting  or 
leaning  at  pleasure,  but  this  night  we  all  sit  leaning.'' 
This  manner  of  sitting  was  called  by  them  Eisebe, 
ilDD^n?  01'  "  The  sitting,"  by  way  of  eminence ;  and 

3  Like  those  mentioned  in  Horace,  lib.  i.  sat.  4. — Sspe  tribus  lectis  videas 
cxnare  quaternos. 
''  Languidus  iu  cubltumjatn  seconvlva  reponet.— Horace,  lib.  ii.  sat.  4. 
<=  Chap.  vii.  38. 


406  ANTIQUITIES  OF  THE  JEWS. 

was  considered  by  them  as  a  mark  of  freedom ;  for  ser- 
vants, or  slaves  (and  such  they  once  were  in  the  land  of 
Egypt)  commonly  ate  standing.'*  They,  therefore,  used 
this  posture  as  the  established  mark,  in  our  Saviour's 
days,  of  their  possessing  that  freedom  of  which  they  so 
often  boasted.''  This  manner  of  sitting  at  the  paschal 
supper  will  serve  also  to  explain  a  passage  in  the  gospel 
by  John,''  where  it  is  said,  that  the  beloved  disciple 
leaned  on  Jesus's  bosom,  at  the  paschal  feast.  For  it 
shews  us,  that  Christ  and  his  disciples  lay  round  the 
table,  in  the  manner  above  described ;  and  that  John, 
being  tlie  person  next  before  Christ,  may  be  said  to 
have  lain  in  his  bosom,  and  actually  to  have  leaned  upon 
it,  when,  at  the  suggestion  of  Peter,  he  turned  his  head 
round  to  ask  Jesus,  over  his  shoulder,  who  it  was  that 
should  betray  him. — But  let  us  proceed  in  our  descrip- 
tion of  the  paschal  supper. 

After  being  laid  on  their  couches  round  the  table,  a 
cup  containing  not  less  than  the  fourth  part  of  a  quarter 
hin  of  wine  (or  four  and  a-half  egg-shells  full)  was  min- 
gled with  water,  according  to  the  taste  of  each  ;  but  be- 
fore they  tasted  it,  either  the  master  of  the  family,  or 
some  other  fit  person,  whom  they  called  "  the  rehearser 
of  the  office  of  the  passover,"  rnilH  iiDpy  gave  thanks 
to  God  in  the  following  words  : — '^  Blessed  be  thou,  0 
Lord,  who  hast  created  the  fruit  of  the  vine.  Blessed 
be  thou  for  this  good  day,  and  for  this  holy  convocation, 
which  thou  hast  given  us  for  joy  and  rejoicing.  Blessed 
be  thou,  O  Lord,  who  hast  sanctified  Israel  and  the 
times."  It  is  not,  indeed,  said  to  what  these  times  re-, 
ferred ;  but  it  is  probable  that  they  alluded  to  Exodus 
xxxiv.  23,  24.  where  the  Divine  protection  was  pro- 


=>  Lightf.  Heb.  and  Talm.Exercit.  on  Matth.  xxvi.  20. 
•^  John  vlii.  3.>.         '   Cliap.  xiii.  23.  25;  xxi.  20, 


THE  FASSOVEK.  407 

misecl  to  the  land,  at  the  times  when  the  males  had  to 
appear  at  Jerusalem  ;  and,  in  this  point  of  view,  they 
were  an  annual  acknowledgment  of  the  Divine  good- 
ness :  after  the  conclusion  of  which  blessing,  the  whole 
company  drank  each  the  cup  of  wine  and  water  that 
had  been  prepared  for  him.  In  the  original  institution 
of  the  passover,  there  is  no  mention  made  of  wine  ;  but 
they  adopted  it  on  the  general  ground,  that  the  liquor, 
which  cheereth  the  heart,  was  proper  to  be  used  at  the 
commemoration  of  so  great  a  deliverance.  Indeed,  they 
were  not  contented  with  one  cup;  but  judged  four  to  be 
indispensable  before  they  left  the  paschal  feast :  we  shall 
therefore  notice  the  other  three  in  their  proper  places. 
Nor  were  these  drunk  by  the  rich  only,  for  the  com- 
mandment was  binding  even  on  the  poorest ;  and  hence 
the  injunction,  that  ^^  if  he  had  no  other  way  to  obtain 
so  much  wine,  or  if  the  almoners  gave  him  not  enough 
for  four  cups,  he  must  sell  or  pawn  his  coat,  or  hire 
himself  out  to  procure  them."  Rabbi  Chaia  says,*  that 
these  four  cups  contained  an  Italian  quart ;  and  that  the 
cup,  out  of  which  they  drank,  was  two  fingers  square^ 
and  a  finger,  a-half,  and  a  third  part  of  a  finger  deep. 
In  the  Jewish  writings,  several  reasons  are  given  for  the 
number  four.  Some  making  it  refer  to  the  four  He- 
brew words  which  are  used  about  Israel's  redemption, 
*^  bringing  out,  delivering,  redeeming,  and  taking.'' 
Others  to  the  four  times  that  Pharaoh's  cup  is  mentioned 
in  Gen.  xl.  11.  13;  and  others  to  the  four  monarchies 
in  the  seventh  chapter  of  Daniel.  But  the  most  pro- 
bable interpretation  is  that  which  refers  it  to  the  four 
cups  of  vengeance  that  are  mentioned  for  God's  ene- 
mies, in  Ps.  xi.  6 ;  Ixxv.  8 ;  Jer.  xxv.  15 ;  li.  7;  and  the 


»  Jcr.  Talm.  Shabb.  fol.  11. 1 . 


408  ANTIQUITIES  OF  THE  JEWS. 

four  cups    of   consolation    that  are  mentioned  for  his 
friends  in  Ps.  xvi.  5  ;  xxiii.  5  ;  cxvi.  13 ;  Jer.  xvi.  7.* 

After  they  had  each  drunk  their  cup  of  wine  and 
water,  the  ceremony  of  washing  hands  was  introduced. 
They,  who  are  conversant  in  Jewish  customs,  know  that 
they  had  two  ways  of  washing  their  hands ;  the  one  hy 
allowing  water  to  he  poured  on  them  by  a  servant  or 
slave ;  the  other,  by  dipping  their  hands  themselves  in 
a  basin.  In  the  first  case,  which  was  the  genteeler 
kind,  the  hands  were  lifted  up,  but  so  as  to  prevent  the 
water  either  from  running  above  the  wrist,  or  returning 
upon  the  hands  to  pollute  them.  Hence  the  phrase 
nvyfiyi  w^^xt,  which  Mark  uses  in  chap.  vii.  3.  when  he 
speaks  of  the  Pharisees  washing  their  hands  before  and 
after  meat.  In  the  last  case  they  hung  down.  The  first 
needed  a  towel,  but  the  last  did  not ;  although  I  cannot 
see  the  reason  of  this  distinction.  Their  phrase  for  the 
the  first  was  VI*  HH  /DIJ^  to  wash  his  hands ;  and 
for  the  last,  VI*  il{<  SoDD^  to  dip  his  hands.  In  the 
Talmud  there  is  a  tract  on  the  washing  of  hands,  called 
C3n%  from  which  the  following  extract  is  taken.  "  They 
allow  the  fourth  of  a  log  of  water  to  the  hands  of  one 
man  or  two  :  half  a  log  to  three  or  four ;  a  whole  log  to 
five,  ten,  or  a  hundred."  But  I  should  think  the  last 
proportion  very  small,  since  a  log  was  only  six  egg- 
shells full.  It  is  easy  to  see,  however,  that  this  propor- 
tion was  only  the  minimum,  or  that  which  constituted 
the  washing  legal ;  for  they  might  otherwise  use  as  much 
as  they  pleased.  Hence  in  the  marriage  at  Cana  in 
Galilee,  we  find  six  water- pots  of  stone,  containing  two 
or  three  {(ZErpyjraL)  firkins,  or  rather  perhaps  baths, 
a-piece,  on  account  of  the  largeness  of  the  company, 
with  reference  to  which  we  may  cite  the  following  ex- 

«  Lightf.  Heb.  and  Talra.  Exer.  Matth.  xxvi.  27, 


THE  PASSOVER.  409 

tract  from  Dr.  Clarke's  Travels.*  "  It  is  worthy  of 
note/'  says  he,  "  that  walking  among  these  ruins  (of 
Cana)  we  saw  large  massy  stone  water- pots,  answering 
the  description  given  of  the  ancient  vessels  of  that  coun- 
try :  not  preserved,  nor  exhibited  as  reliques,  but  lying 
about  disregarded  by  the  present  inhabitants,  as  anti- 
quities, with  whose  original  use  they  were  unacquainted. 
From  their  appearance,  and  the  number  of  them,  it  was 
quite  evident  that  a  practice  of  keeping  water  in  large 
stone  pots,  each  holding  from  eighteen  to  twenty-seven 
gallons,  was  once  common  in  the  country."  It  is  easy 
to  see  the  reason  of  the  common  practice  of  washing ; 
for  as  they  used  in  tliose  days  neither  spoons,  knives, 
nor  forks,  but  ate  with  their  hands,  it  became  absolutely 
necessary  to  cleanliness,  and  even  to  health,  to  wash 
their  hands  before  and  after  meat.  Hence  the  propriety 
of  our  Saviour's  words  in  Matt.  xxvi.  23 :  "  He  that 
dippeth  his  hand  with  me  in  the  dish,  the  same  shall  be- 
tray me." — It  was  the  meaner  custom  of  dipping,  there- 
fore, their  hands  in  a  basin  when  washing,  which  they 
used  at  the  beginning  of  the  paschal  feast ;  perhaps  to 
remind  them  that  they  were  slaves  in  Egypt,  or  to  in- 
dicate that  in  observing  the  ordinances,  all  are  on  a 
level,  and  that  persons  coming  into  the  presence  of  God 
should  be  clothed  with  humility.  Accordingly,  this 
custom  was  constituted  sacred,  by  the  person  who  pre- 
sided uttering  a  prayer  while  the  company  washed ;  the 
words  of  which  were  these,  "  Blessed  be  thou,  O  Lord 
our  God,  who  hast  sanctified  us  by  thy  commandments, 
and  hast  commanded  us  concerning  the  washing  of  our 
hands."  In  this  way  did  they  with  clean  hands  encircle 
the  table  of  the  Lord. 

As  hitherto  no  food  had  been  placed  on  the  table,  it 


*  Vol,  iii,  part.  li.  ch.  I4. 

Vol.  L  3  F 


410  ANTIQUITIES  OF  THE  JEWS. 

was  now  brought  forth ;  and  the  dishes  they  used  were 
the  following: — 1.  There  were  two  or  three  cakes  of 
unleavened  bread  ;  it  is  not  said  of  what  size,  nor  were 
they  even  limited  in  their  number,  for  in  the  times  we 
are  speaking  of,  they  had  two,  and  afterwards  three ; 
either  in  reference  to  the  threefold  division  of  the  na- 
tion into  priests,  Levites,  and  people,  or  to  the  three 
cakes  which  a  delivered  captive  had  to  offer  for  his  de- 
liverance ;  for  Israel  was  delivered  out  of  slavery  at  the 
passover.      2.  Bitter  herbs,  under  which  appellation 
they  comprehended  nitH  lettuce,  Vl^b)^^  endive,  N*DOn 
succory,  niOH^in  beet,  and  mD  horehound.     These 
they  used  either  green  or  dried,  but  neither  boile^  nor 
pickled :  and  the  general  and  proper  reason  why  they 
used  them  was,  that  they  might  remember  the  bitter 
affliction  they  underwent  in  Egypt.     3.  The  paschal 
lamb,  roasted  entire,  with  the  heart  and  liver,  either 
roasted  within  it,  or  fastened  to  its  side.     4.  A  part  of 
the  fourteenth  day's  peace-offerings,  or  of  those  thank- 
offerings,  vows,  or  free-will-offerings,  which  they  owed 
to  the  Lord,  and  had  offered  on  the  forenoon  of  the 
fourteenth  day.     And,  5.  A  dish  of  thick  sauce,  which 
they  called  Heruseth  (ilD"l"inO  compounded  of  bruised 
dates,  figs,  or  raisins  steeped  in  vinegar,  till  it  was  of 
the  consistence  of  clay ;  to  remind  them  of  the  clay  in 
which  their  fathers  wrought  while  in  Egypt.  Such  were 
the  dishes  usually  set  upon  the  paschal  table ;  the  three 
first  by  divine  authority,  the  two  last  by  the  appointment 
.of  the  elders.     The  Talmudists  indeed  speak  of  two 
more,  which  they  call  the  two  boiled  meats  (t^TtJ^DH 
♦iKN)  but  if  they  were  used  in  the  time  of  the  Temple, 
they  may  have  been  intended  to  supply  the  place  of 
peace-offerings  to  those  who  had  none  to  offer:  or  if 
begun  to  be  used  only  after  its  destruction,  they  may 
have  been  adopted  instead  of  the  paschal  lamb,  and 


THE  PASSOVER.  411 

peace-offerings ;  neither  of  which  could  then  be  killed 
in  the  Court  of  the  Priests,  nor  sanctified  by  the  altar, 
as  they  had  formerly  been.* 

The  table  being  thus  furnished,  the  next  thing  the 
company  did,  was  to  take  each  the  size  of  an  olive  at 
least  of  the  bitter  herbs,  and  having  dipped  it  in  some- 
thing (probably  the  Heriiseth,  or  thick  sauce,)  they 
stopped  till  the  president  had  blessed  God  for  creating 
the  fruit  of  the  ground,  and  then  ate  it.  But  this  dip- 
ping and  eating  was  not  understood  to  be  done  as  a 
fulfilment  of  the  law  with  respect  to  eating  bitter  herbs 
(for  that  came  on  afterwards;)  the  only  intention  of  it 
was  to  excite  the  wonder  of  children  at  such  an  unusual 
beginning  of  a  meal,  and  to  make  them  inquire  into  the 
reason  of  it.  In  order,  therefore,  to  increase  this  sur- 
prise, the  whole  of  the  dishes  were  ordered  away  im- 
mediately after  eating  the  herbs,  and  a  cup  of  wine  and 
water  was  set  before  the  president  and  every  individual. 
But  the  cups,  although  brought,  were  not  drunk  for 
some  time.  For  the  children  began  to  inquire  into  the 
reason  of  what  they  saw;  and  if  there  were  no  children, 
the  wife  inquired ;  and  if  there  were  no  wife,  the  com- 
pany inquired ;  and  if  none  inquired,  the  person  who 
presided  began  as  follows  of  his  own  accord  : — "  How 
different  is  this  night  from  all  other  nights !  For  on  all 
other  nights  we  eat  leavened  or  unleavened  bread  in- 
differently, but  on  this  night  unleavened  bread  only. 
On  other  nights  we  eat  any  herbs  whatever ;  but  this 
night  bitter  herbs.  On  all  other  nights  we  eat  flesh 
either  roasted  or  stewed,  or  boiled,  but  on  this  night 
we  eat  flesh  roasted  only.  On  all  other  nights  we  wash 
but  once,  but  on  this  night  we  wash  twice  (as  will  be 
seen  in  a  following  page.)    On  all  other  nights  we  eat 


Lightf.  Heb.  and  Talmud,  Exer.  on  Matth.  xxvi.  26. 


412  ANTIQUITIES  OF  THE  JEWS. 

cither  sitting  or  leaning  indifferently ;  on  this  night  we 
all  sit  leaning."  But  although  the  case  has  been  sup- 
posed that  there  were  no  children,  and  therefore  that 
the  president  uttered  the  above  of  his  own  accord,  yet 
it  commonly  happened  that  there  were  children,  whom 
he  kindly  addressed  according  to  their  capacity.  If 
very  young,  he  would  say,  '^  Children,  we  were  all  ser- 
vants, like  this  maid  servant,  or  this  man  servant  that 
waiteth,  and  on  this  night,  many  years  ago,  the  Lord 
redeemed  us,  and  brought  us  to  liberty."  But  to  chil- 
dren of  greater  capacity,  and  to  the  rest  of  the  company, 
he  would  particularly  relate  the  wonders  done  in  Egypt, 
the  manner  of  their  deliverance,  and  God's  manifold 
goodness  towards  them :  or,  as  the  Talmud  briefly  re- 
lates it,  '^  He  began  with  their  disgrace,  and  ended 
with  their  glory ;  and  expounded  from  that  texf — Jl 
Sylvian  ready  to  perish  was  my  father j  even  throughout, 
to  the  end  of  the  section :"  which,  according  to  the 
sense  given  by  the  glossaries,  means,  that  he  began  with 
the  idolatry  of  Terah  and  their  fathers  beyond  the  flood, 
and  led  on  the  story  to  their  bondage  in  Egypt,  the  won- 
ders done  for  their  deliverance,  the  giving  of  the  law, 
and  God's  adopting  them  for  his  people.  It  is  easy  to 
see  the  effect  which  this  discourse  would  have  on  the 
minds  of  the  young,  and  the  sentiments  of  gratitude  it 
would  naturally  excite  in  their  breasts.  In  short,  it  was 
an  annual  commentary  on  Exod.  xii.  26  and  27 :  "  It 
shall  come  to  pass,  when  yaur  children  shall  say  unto 
you.  What  mean  you  by  this  service?  That  ye  shall  say, 
It  is  the  sacrifice  of  the  Lord's  passover,  who  passed 
over  the  houses  of  the  children  of  Israel  in  Egypt,  when 
he  smote  the  Egyptians,  and  delivered  our  houses." 
Having  thus  endeavoured  to  impress  the  mind  with 

»  Deut  xxvi.  5. 


THE  PASSOVER.  413 

religious  sentiments,  the  president  ordered  the  several 
dishes  to  be  brought  back,  and  as  they  returned  in  suc- 
cession, he  spoke  thus  : — Holding  up  the  paschal  lamb, 
he  said  :  "  This  is  the  passover,  which  we  eat,  because 
that  the  Lord  passed  over  the  houses  of  our  fathers  in 
Egypt."  Holding  up  the  bitter  herbs,  he  said  :  "These 
are  the  bitter  herbs,  that  we  eat  in  remembrance  that 
the  Egyptians  made  the  lives  of  our  fathers  bitter  in 
Egypt."     We  do  not  hear  him  say  any  thing  about  the 
portion  of  the  peace  offerings,  or  the  Heruseth ;  but  when 
the  unleavened  bread  came,  he  held  it  up  in  his  hand 
and  said,  '^  This  is  the  unleavened  bread  which  we  eat, 
because  the  dough  of  our  fathers  had  not  time  to  be  lea- 
vened, before  the  Lord  revealed  himself,  and  redeemed 
them  immediately.     Therefore  are  we  bound  to  give 
thanks,  to  praise,  to  laud,  to  glorify,  to  extol,  to  honour, 
to  praise,  to  magnify  him,  that  hath  done  for  our  fathers, 
and  for  us,  all  these  wonders  :  who  hath  brought  us  from 
bondage  to  freedom,    from  sorrow  to  rejoicing,  from 
mourning  to  a  good  day,  from  darkness  to  a  great  light, 
from  affliction  to  redemption.     Therefore  must  we  say 
before  him.  Halleluiah,   '  Praise  ye  the  Lord,  praise, 
0  ye  servants  of  the  Lord,^  "  &c.     Here  the  president 
repeated  or  read  the  113th  and  114th  psalms,  of  which 
the  above  words  are  the  beginning ;  and  concluded  them 
with  this  prayer,  "  Blessed  be  thou,  O  Lord,  our  God, 
King  everlasting,  who  hast  redeemed  us,  and  redeemed 
our  fathers  out  of  Egypt,  and  brought  us  to  this  night, 
to  eat  unleavened  bread  and  bitter  herbs."  At  the  con- 
clusion of  this  address,  rehearsal,  and  prayer,  the  pre- 
sident and  all  the  company  drank  off  the  cup  of  wine  and 
water  which  had  been  brought  in  some  time  before ;  and 
this  was  the  second  of  the  four  cups  that  were  ordered 
to  be  drunk  during  the  passover. 

In  mentioning  one  of  the  president's  addresses  to  the 


414  ANTIQUITIES  OF  THE  JEWS. 

paschal  society,  it  was  obsei'ved,  that  he  distinguished 
the  niglit  of  the  passover  by  this,  among  other  tilings, 
that,  on  other  nights,  they  washed  but  once,  but  on  that 
night  they  washed  twice ;  and  accordingly  we  are  now 
come  to  the  time  of  the  second  washing.  For,  after  the 
second  cup  of  wine  and  water,  they  washed  their  hands 
in  a  basin  that  was  brought  them  by  some  of  the  domes- 
tics, the  president  repeating  during  the  operation  his 
former  prayer:  "  Blessed  be  thou,  O  Lord,  our  God, 
who  hast  sanctified  us  by  thy  commandments,  and  hast 
commanded  us  concerning  the  washing  of  our  hands.'* 

This  second  washing  was  preparatory  to  their  eating 
the  paschal  feast,  and  in  order  to  give  it  a  great  sanctity. 
After  they  had  washed,  and  the  basins  were  removed, 
the  president  took  the  two  cakes  of  unleavened  bread, 
broke  one  of  them  into  two  pieces,  laid  the  broken  cake 
upon  the  whole  one,  and  gave  thanks  to  Jehovah  who 
brought  bread  out  of  the  earth :  when  both  he  and  the 
others  divided  the  bread  among  themselves,  wrapped 
each  their  piece  in  some  of  the  bitter  herbs,  dipped  it  in 
the  thick  sauce  formerly  mentioned,  and  ate  it,  after  the 
president  had  pronounced  the  following  prayer : — 
"  Blessed  be  thou,  O  Lord,  our  God,  King  everlasting, 
who  hast  sanctified  us  by  thy  commandments,  and  hast 
commanded  us  concerning  the  eating  of  the  unleavened 
bread." 

It  will  be  noticed  that  the  president  of  the  paschal  so- 
ciety, in  his  conduct  here,  exactly  reversed  the  conduct 
of  our  Lord  at  his  appointment  of  the  Lord's  supper. 
For,  instead  of  breaking  bread  and  giving  thanks,  as  the- 
president  did,  our  blessed  Lord  first  gave  thanks  and 
then  brake.''  Tlie  reason  given  by  the  Jews  for  their 
conduct  is,  that  the  bread  of  the  passover  was  the  bread 

»  Matt.  xxvi.  26.  Mark  xiv.  22.  Luke  xxii.  19.  1  Cor,  xi.  24. 


THE  PASSOVER.  415 

of  poverty  and  affliction ;  and  that  the  poor  have  not  al- 
ways whole  cakes  for  which  to  he  thankful.  What  our 
Saviour's  reason  was,  for  reversing  the  Jewish  practice, 
it  would  be  presumptuous  in  me  to  say.  We  should  not 
omit,  however  to  remark,  that  it  was  to  this  part  of  the 
feast  that  our  Lord's  words  in  Matt.  xxvi.  21 — 25,  Mark 
xxiv.  18 — 21,  and  John  xiii.  26,  27,  evidently  refer; 
when  he  speaks  of  the  betrayer  dipping  his  hand  with 
him  in  the  dish,  and  when  he  pointed  him  out  by  giving 
Judas  the  sop,  or  piece  of  unleavened  bread  and  bitter 
herbs  that  had  been  dipped  in  the  thick  sauce,  called 
Heruseth. 

After  eating  the  unleavened  bread,  and  bitter  herbs, 
those  who  sat  at  the  paschal  table  proceeded  next  to  the 
meat  of  the  peace-offerings,  after  the  president  had  pro- 
nounced the  following  prayer  :— ^^  Blessed  be  tliou,  O 
Lord,  our  God,  King  everlasting,  who  hast  sanctified  us 
by  thy  command  j  and  hast  commanded  us  concerning 
the  eating  of  the  sacrifice."  In  the  days  of  our  Saviour, 
they  commonly  made  the  principal  part  of  the  meal  of 
these  peace-offerings  ;  and  then,  giving  thanks  again,  by 
their  president,  in  the  following  words,  "Blessed  be 
thou,  0  Lord,  our  God,  King  everlasting,  who  hast  sanc- 
tified us  by  thy  commandments,  and  hast  commanded  us 
concerning  eating  the  passover ;"  they  finished  all  with 
the  paschal  lamb :  of  which  every  one  was  bound  to  eat 
the  size  of  an  olive  at  the  least. 

It  is  evident,  that  their  eating  so  much  of  the  peace- 
offerings,  would  make  the  paschal  lambs  divide  farther 
among  the  people ;  and  thus  cause  both  a  less  demand 
for  the  occasion,  and  less  trouble  to  the  priesthood.  It 
may  further  be  remarked,  that,  before  the  destruction 
of  the  city  and  Temple,  the  last  dish  of  the  paschal  feast 
was  always  the  paschal  lamb ;  but  that  after  that  period 


416  ANTIQUITIES  OF  THE  JEWS. 

the  unleavened  bread  became  its  substitute ;  because  they 
could  not  get  the  lambs  killed  after  that  time  in  the  ap- 
pointed manner.  And  their  ordinary  way  of  using  the 
bread  was  this  : — After  breaking  it,  they  ate  a  part  of 
it,  as  formerly  mentioned,  reserving  one  of  the  halves 
for  the  conclusion  of  the  feast.  This  half  they  called 
Apicumen  (f^1p^t3J<?)  or  "the  last  bit;"  for  the  word 
was  commonly  applied  by  them  to  denote  the  last  course 
of  a  feast,  or  the  dessert:  but  as  a  dessert  of  fruits,  sweet- 
meats, &c.  was  incompatible  with  every  idea  of  the  pass- 
over,  so  they  called  the  piece  of  unleavened  bread  by 
that  name. 

We  have  now  seen  the  members  of  the  paschal  society 
partaking  of  all  the  five  dishes,  with  which  the  table  was 
furnished ;  viz.  the  unleavened  bread,  the  bitter  herbs, 
the  sauce  called  Heruseth,  the  portion  of  the  peace-of- 
ferings, and  the  paschal  lamb :  let  us  next  attend  to  the 
conclusion  of  the  feast.  After  they  had  eaten  the  paschal 
lamb,  which  (as  before  stated)  was,  in  our  Saviour's 
days,  the  concluding  dish ;  water  was  brought  a  third 
time  for  them,  to  wash  their  hands.  On  ordinary  occa- 
sions they  always  washed  twice  ;  namely,  at  the  begin- 
ning and  end  of  a  meal ;  but  at  the  passover  they  washed 
a  third  time ;  namely,  in  the  middle:  probable  to  denote, 
that  so  solemn  an  ordinance  should  be  solemnly  observed, 
and  with  suitable  dispositions. 

After  washing,  a  third  cup  of  wine  and  water  was 
brought  and  set  down  before  each  guest.  This  was  em- 
phatically called  "  the  cup  of  blessing  ;"  because,  while 
it  stood  before  them,  the  president  did  what  we  com- 
monly do  at  the  end  of  a  feast — he  returned  thanks  to 
the  Father  of  all,  for  every  temporal  and  spiritual  bless- 
ing, but  especially  for  that  of  the  passover.  The  apos- 
tle Paul  uses  this  term  for  the  sacramental  cup  in  the 


THE  PASSOVER.  417 

Lord's  supper  ;*  and  it  is  commonly  conjectured,  that  it 
was  from  this  cup,  and  a  part  of  the  unleavened  bread 
which  remained  from  the  passover,  that  our  Lord  took 
the  elements  for  the  Christian  communion :  but  I  shall 
presently  shew  that  it  was  rather  the  fourth  cup. 

We  are  not  particularly  informed  whether  the  fourth 
cup  of  wine  and  water  immediately  succeeded  the  third, 
or  that  a  certain  interval  was  between  them.  But  we 
know  it  was  called  the  cup  of  the  Hallel  (t^S^Sn  ?<DD?) 
because  the  president  finished  over  it  the  Hallel  which 
he  had  begun  over  the  second  cup.  For  it  will  be  recol- 
lected, that  he  read  or  repeated  over  the  second  cup 
the  113th  and  114th  psalms;  and  now  he  proceeded  to 
read  or  repeat  the  115th,  116th,  117th  and  118th; 
which,  when  he  had  done,  he  concluded  all  with  "  the 
blessing  of  the  song,"  (*l*t5^rT  H^'lD?)  or  a  prayer  ex- 
pressed in  the  following  words  : — 

"  O  Lord  our  God,  let  all  thy  works  praise  thee,  and 
the  saints,  and  the  righteous  ones  who  do  thy  will,  and 
thy  people  the  house  of  Israel,  all  of  them  with  shouting. 
Let  them  praise,  and  bless,  and  magnify,  and  glorify, 
and  sing  out  the  name  of  thy  glory  with  honour  and  re- 
nown, for  the  remembrance  of  thy  kingdom  :  for  it  is 
good  to  praise  thee,  and  it  is  lovely  to  sing  unto  thy 
name.  For  ever  and  ever  thou  art  God.  Blessed  be  thou, 
O  Lord  the  King,  who  art  to  be  lauded  with  praises. 
Let  the  souls  of  all  living  bless  thy  name,  O  Lord  our 
God,  and  the  spirits  of  all  flesh  glorify  and  exalt  thy 
memorial  for  ever,  O  our  King,  for  thou  art  God  for  ever, 
and  besides  thee  there  is  no  king,  redeemer,  our  sa- 
viour. Amen.'' 

It  was  observed  above,  that  I  supposed  the  Lord's 
supper  to  have  been  instituted  not  between  the  second 

'  1  Cor*.  X,  16. 

Vol.  I.  3  G 


418  ANTIQUITIES  OF  THE  JEWS. 

and  third  paschal  cup,  as  is  usually  done,  but  between 
the  third  and  fourth;  and  my  reasons  for  thinking  so  are 
the  following:  1-  It  keeps  it  quite  distinct  from  the  pas- 
chal feast,  and  makes  it  correspond  better  with  the  hymn 
or  portion  of  the  Hallel  that  is  said  to  have  been  sung. 
Strictly  speaking,  the  paschal  feast  ended  with  the  third 
cup,  when  the  person  presiding  returned  thanks.  There 
was  neither  any  of  the  paschal  lamb  nor  unleavened 
bread  usually  eaten  between  the  third  and  fourth  cup, 
for  that  cup  was  intended  merely  to  accompany  the  hymn 
of  praise.  When,  therefore,  our  Saviour  took  up  a  por- 
tion of  the  bread  during  that  interval,  the  very  unusual- 
ness  of  the  act  would  arrest  the  attention  of  his  disci- 
ples and  gave  it  greater  effect.    He  blessed  it,  brake  it, 
and  gave  it  them  to  eat,  as  a  bond  of  communion  with 
him  and  with  each  other.  He  then  poured  out  the  fourth 
cup,  and  gave  it  to  them  with  similar  solemnites ;  con- 
cluding the  whole  with  the  remainder  of  the  Hallel  that 
was  usually  sung.     Thus  was  the  supper  made  a  test  of 
Christianity,  as  the  paschal  feast  had  been  of  Judaism. 
— 2.  A  second  reason  for  adopting  this  opinion  is,  be- 
cause it  corresponds  completely  with  the  following  ac- 
count of  the  institution,  as  given  by  Luke  :• — "  Jesus 
said  unto  them  (immediately  after  eating  the  paschal 
lamb,)  With  desire  have  I  desired  to  eat  this  passover 
with  you  before  I  suffer :  for  I  say  unto  you,  I  will  not 
any  more  eat  thereof  until  (the  meaning  of)  it  be  ful- 
filled (by  my  death,)  in  the  kingdom  of  God  (or  the  gos- 
pel dispensation.)    And  he  took  the  third  cup  (which 
they  were  wont  to  drink  at  the  passover,)  and  gavje 
thanks  (as  we  saw  they  usually  did  over  it,)  and  said.  Take 
this  (third  cup,)  and  divide  it  among  yourselves :  for  I 
say  unto  you,  I  will  not  drink  of  the  fruit  of  the  vine. 


Chap.  xxii.  15—20. 


THE  PASSOVER. 


4l4 


until  the  kingdom  of  God  (or  the  gospel  dispensation) 
shall  come.  And  (after  they  had  drunk  the  third  cup) 
he  took  (some  of  the  unleavened,)  bread  (that  had  been 
left  from  the  passover,)  and  gave  thanks,  and  brake  it, 
and  gave  it  unto  them,  saying.  This  is  (a  symbolical  and 
sacramental  representation  of,)  my  body,  which  is  (about 
to  be)  given  for  you ;  this  do  in  remembrance  of  me. 
Likewise,  also,  the  cup  after  supper  (or  the  fourth  cup,) 
saying,  This  cup  is  the  new  testament  in  my  blood, 
which  is  (about  to  be)  shed  for  you."  After  which,  they 
sang  a  hymn,  as  Matthew  informs  us,'*  or  the  rest  of  the 
Hallel,  and  then  went  out  to  the  Mount  of  Olives,  at  the 
foot  of  which  Gethsemane  was. 

Having  said  this  much  to  ascertain  the  time  when  the 
Lord's  Supper  was  instituted,  we  may  next  observe,  that 
although  the  Jews  ordinarily  neither  ate  nor  drank  any 
thing  that  night  after  singing  the  Hallel,  and  drinking 
the  fourth  cup ;  yet  they  had  a  tradition,  that,  if  they 
were  so  disposed,  they  might  drink  a  fifth  cup  of  wine, 
upon  condition,  that  they  should  repeat  the  Great  Hallel 
over  it.  But  the  difficulty  is,  to  know  what  they  meant 
by  the  Great  Hallel ;  for  Rabbi  Judah  says,  it  was  from 
''  O  give  thanks''  to  "By  the  rivers  of  Babylon,"  or  the 
136th  psalm.  Rabbi  Johanan  says  it  was  from  "  A  song 
of  degrees"  to  "  By  the  rivers  of  Babylon,"  or  from  the 
120th  to  the  137th  psalm.  Rabbi  Ahabar  Jacob  says  it 
was  from  "  The  Lord  hath  chosen  Jacob"  to  "  By  the 
rivers  of  Babylon,"  or  from  Ps.  cxxxv.  4,  to  Ps.  cxxxvii.  1 . 
Thus  they  debate  it  in  the  Gemara,  in  the  treatise  Pesa- 
chin ;  and  in  the  treatise  Erachin  they  even  go  farther, 
for  they  add  the  105th  psalm  to  the  above,  so  that,  as 
Buxtorff  well  observes,  it  is  not  easy  to  know  of  what 
length  it  was ;  and  we  may  add,  that  neither  is  it  easy 
to  know  precisely  the  reason  of  its  name. 

»  Chap.  xxvi.  30. 


420  ANTIQUITIES  OP  THE  JEWS. 

Such  was  the  usual  manner  of  observing  the  passover 
of  the  first  month,  appointed  to  be  observed  on  the  14th 
day  of  the  month  Abib :  but  it  should  be  recollected, 
that  there  was  also  a  passover  of  the  second  month,  ap- 
pointed to  be  observed  on  the  14th  day  of  Zif,  by  those 
individuals  who  had  been  either  defiled  by  a  dead  body, 
or  had  been  on  a  journey  when  the  rest  of  the  nation 
were  observing  the  feast.  The  regulations  for  both 
were  the  same,"*  except  that  in  the  second  month,  they 
might  have  leaven  in  their  houses,  for  the  use  of  their 
families ;  and  that  the  singing  of  the  Hallel  was  dis- 
pensed with,  during  the  time  they  were  eating  the  pas- 
chai  supper. **  Any  farther  description  of  it,  therefore, 
is  needless :  but  those  who  are  desirous  of  farther  in- 
formation will  find  it  in  Maimonides.*" 

Hitherto  we  have  attended  to  the  killing  and  eating 
of  the  paschal  lamb,  but  we  are  not  to  suppose,  that 
when  it  was  concluded,  the  feast  was  at  an  end ;  for  it 
continued  for  eight  days — namely,  from  the  14th  to  the 
22d  day  of  the  month.  Accordingly,  it  is  thus  we  are 
to  understand  and  interpret  the  words  in  Levit.  xxiii. 
5 — 8.  "  In  the  14th  day  of  the  first  month  at  even  (in 
the  original  it  is  '  between  the  evenings,'  or  from  about 
three  o'clock  in  the  afternoon  till  sunset)  is  the  Lord's 
passover  (killed,)  and  on  (that  part  of)  the  15th  day  of 
the  same  month  (which  we  saw  was  employed  in  eating 
the  passover)  is  the  feast  of  unleavened  bread  unto  the 
Lord.  Seven  days  (after  th?  14th,  for  so  the  Jews  ex- 
plain it)  ye  must  eat  unleavened  bread.  In  the  first 
day  (of  that  passover  week)  ye  shall  have  an  holy  conz 
vocation,  ye  shall  do  no  servile  work  therein.  But  ye 
shall  offer  an  offering  made  by  fire  unto  the  Lord,  seven 


a  Num.  ix.  6—15.  ^  Lightf,  Heb.  and  Talm.  Exer.  on  Mark  xiv.  26. 

'^  Dc  Sacrificio  Paschali,  lib.  i.  cap.  5,  6,  7.  10. 


THE  PASSOVER.  421 

days.  In  the  seventh  (or  last)  day  (of  the  passover 
week)  is  (also)  an  holy  convocation ;  ye  shall  do  no  ser- 
vile work  therein."  Here  we  see  that  the  feast  of  the 
passover  lasted  eight  days,  and  our  duty  is  to  follow  it 
through  the  different  days  till  it  came  to  a  conclusion. 

We  have  already  noticed  how  busily  they  were  em- 
ployed on  the  beginning  of  the  13th  day  in  eating  the 
paschal  supper.  After  so  long  a  service  they  needed 
repose ;  but  when  they  had  refreshed  themselves  with 
necessary  sleep^  there  were  several  duties  which  they 
were  called  upon  to  fulfil.  Thus^  besides  attending  the 
morning  service  in  the  Temple,  as  usual ;  witnessing  the 
morning  sacrifice,^  and  joining  in  the  worship,  there 
were  offered,  1.  Two  bullocks,  one  ram,  and  seven 
lambs  of  the  first  year,  as  a  burnt- offering  for  the  peo- 
ple, with  their  meat-offering  of  three  tenth  deals  of  fine 
flour  for  a  bullock,  two  tenth  deals  for  a  ram,  and  a  se- 
veral tenth  deal  for  each  of  the  seven  lambs.''  2.  A 
goat  for  a  sin-offering  to  make  an  atonement.*"  And,  3. 
The  prince's  offering,  consisting  of  seven  bullocks  and 
seven  rams  for  a  burnt- offering ;  and  a  kid  of  the  goats 
for  a  sin-offering;  with  a  meat-offering  of  an  ephah  for 
a  bullock,  and  an  ephah  for  a  ram,  and  a  hin  of  oil  for 
an  ephah.*^  This  first  day  of  the  passover  week  was 
also  accounted  a  sabbath  f  a  holy  convocation,  in  which 
no  servile  work  was  allowed. '^  Accordingly,  we  are 
told  in  the  Talmud,  that  the  whole  of  the  males  present 
at  the  passover,  had  to  make  their  appearance  on  that 
day  in  the  Temple  with  three  kinds  of  offerings ;  viz.  1. 
A  burnt-offering,  which  they  called  Baiie  (n**N*);)  or 
the  appearance  in  the  court,  founded  on  Exod.  xxiii.  15, 
and  Deut.  xvi.  16,  17,  where  it  is  said,  "  that  none  of 


^  Num.  xxviii.  3—10.  ''  lb.  xxviii.  19—21.  ^"  lb.  xxviii.  22. 

^  Ezek.  xlv.  23,  24.  «  Lev.  xxiii.  7.  '  Num.  xxviii.  18. 


42»  ANTIQUITIES  OF  THE  JEWS. 

them  should  appear  before  the  Lord  empty,  but  every 
man  should  give  as  he  was  able,  according  to  the  blessing 
of  the  Lord  his  God  which  he  had  given  him."'     2.  A 
peace-offering  for    the   solemnity,    which    they   called 
Hegige   (HJl^Jn-)     And,    3.    A  peace-offering  of  joy, 
which  they  called  Shelemi  shemhe  {T]T\6^  *dSc^-)     It 
would  however  appear,  that  money  was  brought  on  this 
occasion,  as  well  as  cattle,  for  the  different  kinds  of  of- 
ferings.   For  the  school  of  Shamai  decreed,  that  their 
Raiie,  or  appearing,  was  to  be  with  two  pieces  of  sil- 
ver; and  their  Hegige  a  meah  of  silver :  but  the  school  of 
Hillel  said,  that  their  appearing  was  to  be  with  a  meah 
of  silver,  and  their  Hegige  with  two  pieces  of  silver. 
Their  burnt- offerings  also  at  this  time  were  to  be  taken 
from  their  common  stock  ;  but  their  peace-offerings  from 
their  tithes.*     It  is  to  the  second  of  the  last-mentioned 
class  of  offerings,  or  the  peace-offerings  of  the  solemnity, 
that  we  are  to  refer  the  bullocks  that  are  mentioned  for 
the  passover  in  Deut.  xvi.  2 ;  2  Chron.  xxx.  24 ;  xxxv. 
7,  8.     And  as  part  of  these  was  eaten  by  the  offerers, 
it  is  likewise  to  them  that  the  Evangelist  refers  when  he 
says,**  that  the  Jews  ^^  went  not  into  Pilate's  judgment- 
hall,  lest  they  should  be  defiled,  but  that  they  might  eat 
the  passover,"  or  Hegige ;  for  they,  as  well  as  our  Sa- 
viour, had  eaten  the  passover  the  night  before.     The 
time,  then,  which  was  deemed  most  proper  for  offering 
these  three  kinds  of  sacrifices,  was  on  this  first  day  of 
the  passover  week,  but  any  of  the  days  might  be  chosen 
that  occurred  during  the  solemnity,  except  the  Hegige, 
which  was  always  offered  on  the  first.     It  is  here  parti- 
cularly to  be  noticed,  that  it  was  at  three  o'clock  in  the 
afternoon  of  this  day  (or  at  the  time  of  the  evening  sa- 


»  Lightf.  Harm.  N.T.part  i.  §  86.  Ileb.  and  Talm.  Exer.  on  Mark  xv.  25. 
•»  John  xviii.  28. 


THE  PASSOVER.  423 

crifice)  that  our  Lord  died.  For  the  paschal  feast  had 
been  eaten  by  him  the  night  before.  After  the  institu- 
tion of  the  sacrament  of  the  supper,  he  went  to  Gethse- 
mane,  where  he  was  seized  by  his  enemies,  and  carried 
from  place  to  place  during  the  night,  contrary  to  their 
traditions;  wiiich  enjoined  them  to  "  begin  no  judg- 
ments in  the  night,  nor  receive  any  witness  in  the  night, 
but  the  judgments  were  to  be  in  the  day  only."*  At 
six  o'clock  in  the  morning,  according  to  John,^  who  com- 
putes after  the  Roman  manner,  he  was  delivered  by 
Pilate  to  the  Jews  and  the  soldiers  to  be  crucified.  By 
nine  o'clock,  according  to  Mark,*"  who  computes  after 
the  Jewish  manner,  they  had  stripped  him  of  the  purple 
robe,  and  clothed  him  with  his  own  garments ;  the 
thieves  also  were  brought  out  of  prison ;  crosses  were 
made  both  for  him  and  them ;  tickets  explanatory  of 
their  crimes  were  prepared,  which,  as  the  Jews  inform 
us,  were  of  a  white  ground,  with  black  letters ;  and  the 
whole  were  brought  to  Calvary,  and  nailed  to  the  crosses 
that  had  been  prepared  for  them.  At  twelve  at  noon, 
according  to  Matthew, **  and  Luke,^  who  compute  after 
the  Jewish  manner,  the  eclipse  of  the  sun  began,  and 
continued  till  three  in  the  afternoon.  Consequently,  it 
was  at  three  o'clock  in  the  afternoon,  or  about  the  time 
of  the  evening  sacrifice,  that  Christ,  our  Hegige,  or 
peace-offering,  was  sacrificed  for  us ;  and  he  must  there- 
fore have  remained  on  the  cross  six  hours. 

How  just  the  retribution  which  the  Jews  afterwards 
met  with  for  their  conduct  to  Christ !  when,  during  the 
siege  of  Jerusalem  by  Titus,  Josephus  informs  us,  that 
"  the  soldiers,  out  of  the  wrath  and  hatred  they  bore 
the  Jews,  nailed  those  they  caught,  one  after  one  way, 


•  Maimonid.  in  Sanhed.  per.  6.  ^  Chap.  xix.  14.  '  Chap.  xv.  25. 

*  Chap,  xxvii.  45.  "  Chap,  xxiii.  44. 


f 


424  ANTIQUITIES  OF  THE  JEWS. 

and  another  after  another,  to  the  crosses,  by  way  of 
jest.  When  their  multitude  was  so  great,  that  room  was 
wanting  for  the  crosses,  and  crosses  were  wanting  for 
the  bodies."" 

So  much  for  the  15th  day  of  the  month,  or  the  first 
day  of  the  passover  week.  Let  us  next  attend  to  what 
was  remarkable  on  the  second.  Although  the  first  and 
last  days  of  the  passover  week  were  accounted  holy  or 
good  days,  those  which  were  intermediate  were  not  so 
sacred.''  Their  common  name,  indeed,  in  the  Jewish 
writings  is,  Muod  ketin  (rtOp  1)^1^?)  oi'  the  lesser  so- 
lemnity ;  yet  they  were  still  reckoned  more  holy  than 
common  days,  and  several  things  were  prohibited  from 
being  done  on  them,  which  were  perfectly  lawful  on 
other  days.  It  was  on  each  of  these  intermediate  days, 
that,  besides  the  morning  and  evening  sacrifices,  there 
were  offered  two  bullocks,  one  ram,  and  seven  lambs 
with  their  meat-offerings,  for  a  burnt- offering  for  the 
people ;  and  a  goat  for  a  sin- offering. *"  And,  also,  the 
prince's- offering  of  seven  bullocks,  and  seven  rams  for 
a  burnt- offering,  and  a  kid  of  the  goats  for  a  sin- offering, 
with  their  meat-offerings.''  It  is  natural  also  to  think, 
that  on  these  intermediate  days,  the  number  of  sacrifices 
offered  at  the  Temple  would  be  considerable ;  for  it  was 
formerly  observed,  that  all  the  vows  and  other  offerings, 
which  the  pious  Israelites  throughout  the  land  owed  to 
the  Temple,  were  reckoned  due  at  the  next  general  fes- 
tival. But  there  was  one  offering  of  great  importance, 
which  uniformly  distinguished  this  day  from  the  rest — 
the  wave-sheaf  of  the  first-fruits  of  the  barley-harvest,- 
which,  in  that,  as  in  other  countries,  was  the  first  ripe ; 
and  the  injunction  for  which  is  thus  given  in  Levit. 


»  War,  V.  11.  b  Lev.  xxiii.  7,  8, 

<=  Num.  sxviii.  18—25.  ''  Ezek.  xlv.  23,  24. 


THE  PASSOVER.  425 

xxiii.  10 — 14,  "  Speak  unto  the  children  of  Israel,  and 
say  unto  them,  When  ye  be  come  into  the  land  which 
I  give  unto  you,  and  shall  reap  the  harvest  thereof, 
then  ye  shall  bring  a  sheaf  of  the  first-fruits  of  your 
harvest  unto  the  priest.  And  ye  shall  wave  the  sheaf 
before  the  Lord,  to  be  accepted  for  you  :  on  the  morrow 
after  the  sabbath  (or  on  the  morrow  after  the  first  day 
of  the  passover  week,  which  was  accounted  a  sabbath) 
the  priest  shall  wave  it.  And  ye  shall  offer  that  day, 
when  ye  wave  the  sheaf,  a  he-lamb  without  blemish,  of 
the  first  year,  for  a  burnt- offering  unto  the  Lord.  And 
the  meat-offering  thereof  shall  be  two  tenth  deals  of  fine 
flour  mingled  with  oil,  an  offering  made  by  fire  unto  the 
Lord  for  a  sweet  savour  ;  and  the  drink-offering  thereof 
shall  be  of  wine,  the  fourth  part  of  a  bin  (or  eighteen 
egg-shells  full.)  And  ye  shall  eat  neither  bread,  nor 
parched  corn,  nor  green  ears,  until  the  self-same  day 
that  ye  have  brought  an  offering  unto  your  God.  It 
shall  be  a  statute  for  ever,  throughout  your  generations, 
in  all  your  dwellings." 

Such  was  the  divine  injunction  with  respect  to  the 
first-fruits  ;  which  was  intended  to  rivet  the  impression 
on  the  Jews,  that  God  was  the  parent  of  seasons,  and 
the  giver  of  every  good  and  perfect  gift.  Their  manner 
of  gathering  these  first-fruits  in  the  days  of  our  Saviour, 
was  as  follows : — Three  men,  appointed  by  the  Sanhe- 
drin,  went  out  on  the  evening  before,  between  sunset 
and  dark,  and  consequently  on  the  beginning  of  the  se- 
cond day  of  the  passover  week  (the  Jewish  day  being 
from  sunset  to  sunset,)  attended  by  a  great  number  of 
spectators,  to  the  Vale  of  Ashes,  by  the  Brook  Kidron, 
each  with  his  sickle  and  his  basket;  where,  having 
reaped  what  was  deemed  sufficient,  they  brought  it  to 
the  Court  of  the  Priests,  threshed  it  out,  winnowed  it, 
and  made  it  to  pass  through  the  fire,  both  to  answer  the 

Vol.  I.  3  H 


426  ANTIQUITIES  OF  THE  JEWS. 

command  about  parched  corn/  and  fit  it  the  better  for 
becoming  meal.  After  being  ground  in  the  hand-mill, 
which  was  the  usual  method  in  those  days,''  an  homer, 
or  about  six  English  pints,  was  taken  out  of  it,  and 
brought  to  the  priest,  who  put  oil  and  frankincense 
upon  it,*"  waved  it  before  the  Lord,  took  from  the  whole 
a  handful,  and  put  it  on  the  altar,  and  reserved  the  rest 
to  himself  as  the  priest's  portion.  Thus  was  the  barley 
harvest  sanctified,  and  new  meal  permitted  to  be  sold 
throughout  the  land.  When  our  Saviour  died,  it  so 
happened  that  this  second  day  of  the  passover  week  fell 
on  a  Saturday,  or  the  Jewish  sabbath;  and  this  explains 
to  us  the  reason  why,  as  John  tells  us,*^  they  were  so 
exceedingly  anxious  to  have  the  bodies  of  Jesus  and  the 
two  malefactors  disposed  of.  He  had  died  on  the  first 
day  of  the  passover  week,  at  three  o'clock  in  the  after- 
noon. From  that  hour  till  sunset,  when  the  sabbath 
began,  was  the  time  in  which  they  prepared  every  thing 
necessary  for  the  sabbath.  And  they  were  the  more 
strict,  because  that  sabbath  was  a  high  day,  or  a  day 
peculiarly  honoured  above  ordinary  sabbaths,  being  the 
sabbath  of  the  passover  week.  In  the  language  of  Scrip- 
ture it  was  called  aa'^^ajtov  ^eirrepoTiporepoj^,  "  the  se- 
cond  sabbath  after  the  first,"*"  or  rather,  "  the  first  sab- 
bath after  the  second  day  of  the  passover,"  for  the 
second  sabbath  was  called  hevrego-hvrs^ov,  the  third 
heinE^-t^utov ;  the  fourth  havre^o-reaaa^Vj  and  so  on  of 
every  sabbath  till  the  feast  .of  Pentecost.  Nor  should 
it  be  overlooked,  that  this  day  was  remarkable  for  ano- 
ther reason,  which  is  of  importance  to  Christians;  name- 
ly, that  Christ  lay  during  the  whole  of  it  in  the  silent 


*  Lev.  ii.  14. 

^  Matth.  xxiv.  41.  Jer,  xxv.  10.    Rev.  xviii.  22 ;  and  Dr.  Lowth's  Note  on 
Is.  xlvii.  2.  ^  Lev.  ii.  16.         <>  Chap.  six.  31.  '  Luke  vi.  1. 


THE  PASSOVER.  42f 

gl'ave.  What  awful  sensations  did  it  occasion!  Earth  and 
hell  were  anxiously  awaiting  the  event ! 

But  let  us  now  proceed  to  the  17th  day  of  the  month, 
or  the  third  day  of  the  passover  week.  This,  like  the 
other  intermediate  days,  was  accounted  by  the  Jews  to 
be  less  holy  than  the  first  and  the  last  of  the  passover 
week.  But  at  the  passover  when  our  Saviour  suffered, 
it  happened  to  be  a  remarkable  day ;  for  it  was  the  day 
of  our  Saviour's  resurrection,  and  consequently,  the  first 
of  our  Christian  sabbaths.  He  had  been  laid  in  the  se- 
pulchre about  4  o'clock  on  the  afternoon  of  the  first  day; 
lay  all  the  second,  and  rose  about  four  o'clock  in  the 
morning  of  the  third :  for  the  sun  at  that  season  would 
rise  about  half-an-hour  after  five,  and  the  twilight  would 
reach  back  an  hour  and  a-half.  Accordingly,  Mark,  in 
his  gospel,*  states  the  time  of  our  Lord's  resurrection  to 
have  been  in  the  morning  watch,  or  between  three 
o'clock  and  six.  Some,  however,  make  Christ  to  have 
risen  several  hours  earlier.''  According  to  the  above  ac- 
count, our  Saviour  must  have  lain  in  the  sepulchre  thir- 
ty-six hours ;  and  the  time  between  his  death  and  resur- 
rection must  have  been  thirty-seven  hours. 

The  fourth,  fifth,  and  sixth  days  of  the  passover  week 
were  similar  in  their  sanctity  and  temple  duties,  to  the 
second  and  third;  and  the  seventh  was  similar  to  the 
first ;  so  that  any  particular  description  of  them  would 
only  be  a  repetition  of  what  has  been  said.  We  may 
however  notice,  that,  although  the  feast  lasted  for  eight 
days,  the  whole  of  the  persons  who  ate  the  passover  did 
not  continue  at  it.  When  necessity  called,  they  returned 
home,  and  indifference  sometimes  made  others  retire :  but 
their  traditions  bound  them  to  lodge  in  Jerusalem  the 
first  night  of  the  feast ;  and  it  was  generally  understood, 

»  Chap.  xvi.  9.  ^  M'Knight's  Harm.  sect.  147. 


428  ANTIQUITIES  OF  THE  JEWS. 

that  those  who  were  near,  or  could  conveniently  attend, 
were  expected  to  remain  till  the  festival  was  concluded. 

The  importance  of  the  subject  must  be  an  apology  for 
treating  thus  copiously  on  the  passover :  and  the  real  ex- 
cellence of  inquiries  like  the  present,  is  to  omit  nothing 
that  can  either  give  us  an  idea  of  ancient  customs,  or  ena- 
ble us  to  understand  the  sacred  Scriptures. 

Perhaps  it  may  be  interesting  to  some  to  know  in  what 
manner  the  modern  Jews  observe  this  ordinance.  We 
remark  then,  from  Leo  of  Modena,^  that  on  the  14th  of 
the  first  month,  the  first-born  among  the  Jews  commonly 
fast,  as  a  testimony  of  their  gratitude  to  God  for  having 
spared  the  first-born  of  Israel,  while  he  destroyed  the 
first-born  of  Egypt ;  and  that  in  the  synagogue  service 
during  the  feast,  the  same  prayers  are  used  that  are  ap- 
pointed for  the  other  festivals ;  and  the  portions  in  Exo- 
dus and  Numbers  relating  to  the  passover  are  read ;  but 
the  principal  part  of  the  observance  is  to  be  sought  for 
at  home.  Accordingly,  we  are  informed,  that  the  matron 
of  the  family  spreads  a  table;  sets  upon  it  two  unleavened 
cakes,  and  two  pieces  of  lamb — viz.  a  shoulder  boiled, 
and  a  shoulder  roasted;  to  which  she  adds,  bitter  herbs ; 
some  small  fishes,  because  of  the  leviathan ;  a  hard  egg, 
because  of  the  ziz ;  some  meal,  because  of  the  behemoth 
(these  three  animals  being  appointed  for  the  feast  of  the 
elect  in  the  other  life ;)  and  peas  and  nuts  for  the  chil- 
dren, to  provoke  their  curiosity  to  ask  the  reason  of  the 
institution.  They  likewise  use  a  kind  of  mustard,  which, 
conveying  to  their  minds  the  idea  of  mortar,  reminds 
them  of  the  bricks  which  were  made  in  Egypt.  Thus  is 
the  table  furnished.  And  the  father  of  the  family  sits 
with  his  children  and  servants,  because  his  ancestors 
were  once  slaves  in  Egypt ;  takes  of  the  bitter  herbs, 

»  Cerem.  of  the  Jews,  part  iii.  ch.  3 ;  and  Buxtorff.  Synag.  Judaic,  cap.  18. 


THE  FEAST  OF  PENTECOST.  429 

dips  them  in  the  mustard,  eats  them,  distributes  the  re- 
mainder among  the  rest ;  divides  also  the  pieces  of  the 
lamb ;  and  informs  them  of  the  reason  of  the  divine  ap- 
pointment. The  whole  repast  is  intermixed  with  hymns 
and  prayers;  among  which  is  one  for  the  country  in 
which  they  happen  to  reside,  according  to  the  advice  of 
Jeremiah."  The  same  things,  we  are  informed,  are  re- 
peated on  the  two  following  days ;  and  the  festival  con- 
cludes with  the  H/IIin?  HehdelQ,  or  separation-bless- 
ing, in  which  the  head  of  the  family  takes  a  cup  of  wine 
mixed  with  spices ;  repeats  some  portion  of  Scripture, 
as  Ps.  cxvi.  13 ;  blesses  the  candle  which  shines  before 
them ;  casts  his  eyes  on  his  hands,  as  remembering  that 
he  must  resume  his  usual  labour ;  and  then  the  family 
wish  each  other  a  good-night.  Such  are  the  ceremonies 
mentioned  by  Leo  and  Buxtorff,  but  they  are  probably 
different  in  different  countries. 

SECT.  II. 

The  Feast  of  Pentecost. 

Divine  ordinance  concerning ;  way  of  counting  the  weeks ;  time  of  the  year  it 
fell  to  be  observed :  the  eight  duties  on  the  day  of  Pentecost :  the  impressive 
manner  in  which  the  tribes  went  to  Jerusalem.  Reasons  for  the  appointing  of 
Pentecost.  This  feast  the  time  when  the  Spirit  descended  on  the  apostles : 
the  time  of  the  day,  and  the  day  of  the  week  Inquired  into.  W^ay  in  which 
the  modern  Jews  observe  Pentecost. 

It  is  mentioned  in  Exod.  xxiii.  14 — 17,  and  Deut.  xvi. 
16,  that  all  the  males  of  Israel  should  appear  before  the 
Lord,  at  three  stated  times  annually,  in  the  place  which 
he  should  choose;  namely,  at  Jerusalem  and  the  Temple : 
and  it  is  there  said,  that  these  times  were  the  passover, 
the  feast  of  weeks  or  of  Pentecost,  and  the  feast  of  ta- 
bernacles. We  have  attended  very  minutely  to  the  first 

a  Chap.  xxix.  7. 


430  ANTIQUITIES  OF  THE  JEWS. 

of  these,  and  are  naturally  called  upon,  therefore,  to  con- 
sider the  second.  The  divine  ordinance  concerning  which 
was  as  follows  :^ — 

''  Seven  weeks  shalt  thou  numher  unto  thee.  Begin 
to  number  the  seven  weeks  from  such  time  as  thou  be- 
ginnest  to  put  the  sickle  to  the  corn.  And  thou  shalt 
keep  the  feast  of  weeks  unto  the  Lord  thy  God,  with  a 
tribute  of  a  free-will- offering  of  thine  hand,  which  thou 
shalt  give  unto  the  Lord  thy  God,  according  as  the  Lord 
thy  God  hath  blessed  thee.  And  thou  shalt  rejoice  be- 
fore the  Lord  thy  God,  thou,  and  thy  son,  and  thy 
daughter,  and  thy  man  servant,  and  thy  maid  servant, 
and  the  Levite  that  is  within  thy  gates  ;  and  the  stran- 
ger, and  the  fatherless,  and  the  widow,  that  are  among 
you,  in  the  place  which'  the  Lord  thy  God  hath  chosen 
to  place  his  name  there.  And  thou  shalt  remember  that 
thou  wast  a  bond  man  in  Egypt ;  and  thou  shalt  observe 
and  do  these  statutes."  The  first  thing  worthy  of  notice 
in  this  passage  is,  the  way  in  which  they  used  to  count 
the  weeks :  they  were  to  begin  at  the  time  when  they 
began  to  put  the  sickle  into  the  corn.  But  this  was  not 
left  to  the  will  of  every  individual,  for  we  have  already 
seen^  that  it  was  a  public,  national,  religious  act,  and 
fixed  statedly  to  the  second  day  of  the  passover  week. 
Accordingly,  the  injunction  to  them  in  Levit.  xxiii.  15, 
16,  is  as  follows  : — "  Ye  shall  count  unto  you  from  the 
morrow  after  the  sabbath  (or  from  the  morrow  after  the 
first  day  of  the  passover  week,  which  was  accounted  a 
sabbath,)  from  the  day  that  ye  brought  the  sheaf  of  the 
wave- offering,  seven  sabbaths  shall  ye  complete :  even 
unto  the  morrow  after  the  seventh  sabbath  shall  ye  num- 
ber fifty  days."  It  was  from  this,  that  the  Jews  them- 
selves, in  their  Talmudical  writings,  call  it  Turn  Heme- 

»  Deut.  xvi.  9—12.  ^  See  p.  425. 


THE  FEAST  OF  PENTECOST.  431 

shim  (D^S^^DPT  DV?)  or  the  fiftieth  day,  and  that  in  the 
New  Testament  it  is  called  Pentecost,''  which  is  a  word 
of  the  same  meaning.  But  the  most  common  name  for  it 
among  the  Jews  is  Otsreth  (n*lV),^,)  which  signifies  "^  a 
restraining  or  shutting  up ;"  probably  because  the  joy  of 
harvest  was  at  that  season  restrained.  For,  although  the 
first-fruits  of  the  barley  harvest  had  been  presented  on 
the  second  day  of  the  passover  week,  and  the  corn  had 
been  cut  down;  and  although  the  first-fruits  of  the  wheat 
harvest  were  off'ered  at  Pentecost,  and  the  wine  was  then 
in  the  grape^  yet  the  labours  of  the  husbandman  were 
not  completed  till  several  months  after,  or  the  feast  of 
tabernacles,  when  the  ingathering  of  the  whole  harvest 
was  celebrated.  It  is  impossible  to  say  exactly  on  what 
particular  day  of  our  year  this  feast  happened  ;  for  the 
Jews  regulated  their  religious  feasts  by  the  appearance 
of  the  moon,  which,  we  know,  is  always  varying.  The 
feast  in  question  evidently  depended  on  the  appearance 
of  the  moon  in  the  first  month  of  the  ecclesiastical  year, 
or  Abib  :  for,  whenever  the  new  moon  belonging  to  that 
month  appeared,  they  counted  fourteen  days  forward  for 
the  passover.  The  fifteenth  day  was  the  first  day  of  tlie 
passover  week.  The  sixteenth  was  that  on  which  they 
cut  down  and  presented  the  first-fruits  at  the  Temple ; 
and  the  forty-ninth  day  after  that  (or  tlie  fiftieth  in- 
cluding it)  was  the  feast  of  Pentecost,  or  of  weeks ;  be- 
cause seven  weeks,  or  forty  nine  days,  were  completed 
between  the  one  and  the  other.  To  illustrate  this  more 
particularly,  let  us  suppose  that  the  new  moon  in  Abib 
on  one  of  the  years  appeared  on  the  day  of  the  vernal 
equinox,  or  the  21st  of  March — the  fourteenth  day,  or 
the  passover,  would  fall  on  the  4tli  of  our  April.  The  5th 
day  of  April  would  be  the  first  day  of  the  passover  week. 

'  Acts  ii.  1 J  XX.  16.  1  Cor.  xvi.  8. 


432  ANTIQUITIES  OF  THE  JEWS. 

On  the  6th  of  April  they  would  present  the  fii*st  fruits ; 
and,  on  the  forty-ninth  day  after  that,  or  on  the  25th 
of  May,  they  would  keep  the  feast  of  Pentecost. 

Having  said  thus  much  concerning  the  time  when  it 
fell  to  be  observed,  we  may  next  notice  the  duties  that 
were  enjoined  on  the  worshippers.  In  the  first  place,  it 
was  to  be  a  holy  convocation,  in  which  they  were  to  do 
no  servile  work  in  all  the  land  of  Judea.^  This  was  in- 
tended to  arrest  the  attention  of  the  inhabitants,  and  to 
interest  them  in  the  duties  which  were  prescribed  at  the 
Temple.  2.  All  the  males  were  solemnly  commanded  to 
resort  to  the  capital,  and  appear  in  their  places  at  the 
time  of  worship  in  the  Temple.  This  was  noticed  in  the 
beginning  of  the  section,  to  be  the  case  at  all  the  three 
principal  feasts ;  but  the  following  portion  from  Exod. 
xxiii.  14 — 17,  more  fully  describes  it : — ^^  Three  times 
thou  shalt  keep  a  feast  unto  me  in  the  year.  Thou  shalt 
keep  the  feast  of  unleavened  bread;  and  the  feast  of  har- 
vest, the  first-fruits  of  thy  labours  which  thou  hast  sown 
in  the  field  j  and  the  feast  of  ingathering,  which  is  in  the 
end  of  the  year,  when  thou  hast  gathered  in  thy  labours 
out  of  the  field.  Three  times  in  the  year  all  thy  males 
shall  appear  before  the  Lord  thy  God."  A  third  duty 
of  the  worshippers  was,  that  they  should  bring  out  of 
their  habitations  two  wave-loaves,  of  two  tenth  deals  of 
fine  flour  (equal  to  rather  more  than  ten  English  pints 
or  pounds  weight,)  baken  with  leaven.^ 

On  these  directions  we  may  remark,  first,  that  as  the 
wave-sheaf  at  the  passover  was  the  sanctifying  of  the 
barley  harvest,  so  the  two  loaves  of  fine  flour  at  the 
feast  of  Pentecost,  were  the  sanctifying  of  the  wheat 
harvest;  and,  accordingly,  they  are  called  the  first-fruits 
of  that  part  of  the  harvest  unto  the  Lord  in  Levit.  xxiii. 

a  Levit.  xxiii.  21,  ''  Levit.  xxiii.  17. 


THE  FEAST  OF  PENTECOST.  433 

17.  20,  but  especially  in  Exod.  xxxiv.  22.  Nothing  is 
said  in  the  law  about  the  form  of  these  loaves ;  but  it  is 
mentioned  in  the  Talmud,  that  each  loaf  should  be  seven 
hand-breadths  long,  four  broad,  and  four  thick.  Let  us 
further  remark  concerning  them,  that  the  very  reverse 
is  enjoined  with  respect  to  them  here  which  was  enjoined 
concerning  the  loaves  at  the  passover :  for  the  passover 
loaves  were  to  be  unleavened,  but  the  loaves  at  this  feast 
were  to  be  leavened.  For  this  difference  no  better  rea- 
son can  be  assigned,  than  that  which  the  Jews  themselves 
give ;  namely,  that  the  one  was  a  memorial  of  the  haste 
with  which  they  departed  from  Egypt,  when  they  had 
not  time  to  get  it  leavened  j  and  the  other  a  token  of 
thankfulness  to  God  for  their  ordinary  food.  Hence  the 
one  was  eaten  by  themselves,  the  other  offered  to  God. 
But  it  may  here  be  asked,  whether  the  whole  of  these 
loaves,  or  only  a  part  of  them,  was  consumed  on  the  al- 
tar? I  answer,  that  wave- offerings  were  a  part  of  the 
fund  for  the  support  of  the  priesthood ;  the  law  therefore 
concerning  them  (as  we  noticed  when  treating  of  meat- 
offerings,) was  to  offer  a  portion  of  them,  commonly 
about  a  handful,  on  the  altar,  and  give  the  remainder  to 
the  priest.  Accordingly,  it  is  thus  we  are  to  understand 
the  injunction  in  Levit.  xxiii.  17.  20,  where  they  are 
commanded  to  be  waved  along  with  peace-offerings. 

There  is  only  one  other  particular  respecting  these 
loaves  that  deserves  our  attention,  and  that  is,  that  they 
constituted  one  of  the  three  general  meat-offerings  which 
were  enjoined  to  be  offered  by  all  the  congregation. 
The  first  of  which  was,  the  weekly  shew  bread,  as  an 
acknowledgment  to  God  for  their  daily  temporal  and 
spiritual  food.  The  second,  the  first-fruits  of  the  barley 
harvest,  on  the  second  day  of  the  passover  week.  And 
the  third,  the  loaves  in  question,  or  the  first-fruits  of  the 
wheat  harvest  on  this  day  of  Pentecost.     Such  was  the 

Vol.  T.  3  I 


434  ANTIQUITIES  OF  THE  JEWS. 

national  consecration  of  the  wheat  harvest ;  but  the 
learned  Calmet  justly  observes,  that,  besides  the  first- 
fruits,  which  might  strictly  be  termed  national,  every 
individual  was  obliged  to  bring  his  first-fruits  to  the 
Temple.  This,  therefore,  was  the  fourth  duty  of  the 
day,  and  was  founded  on  the  following  passage  in  Deut. 
xxvi.  1 — 10 :  ^^  And  it  shall  be,  when  thou  art  come 
into  the  land  which  the  Lord  thy  God  giveth  thee  for 
an  inheritance,  and  possessest  it,  and  dwellest  therein, 
that  thou  shalt  take  the  first-fruits  of  the  earth,  which 
thou  shalt  bring  of  thy  land  that  the  Lord  thy  God 
giveth  thee,  and  shalt  put  it  in  a  basket,  and  shalt  go 
unto  a  place  which  the  Lord  thy  God  shall  choose  to 
place  his  name  there.  And  thou  shalt  go  unto  the  priest 
that  shall  be  in  those  days,  and  say  unto  him,  I  profess 
this  day  unto  the  Lord  thy  God,  that  I  am  come  into 
the  countiy  which  the  Lord  sware  unto  our  fathers  for 
to  give  us.  And  the  priest  shall  take  the  basket  out  of 
thine  hand,  and  set  it  down  before  the  altar  of  the  Lord 
thy  God :  and  thou  shalt  speak  and  say  before  the  Lord 
thy  God,  A  Syrian  ready  to  perish  was  my  father,  and 
he  went  down  into  Egypt,  and  sojourned  there  with  a 
few,  and  became  there  a  nation  great,  mighty,  and  popu- 
lous. And  the  Egyptians  evil  entreated  us,  and  afflicted 
us,  and  laid  upon  us  hard  bondage :  and  when  we  cried 
unto  the  Lord  God  of  our  fathers,  the  Lord  heard  our 
voice,  and  looked  on  our  affliction,  and  our  labour,  and 
our  oppression  :  and  the  Lord  brought  us  forth  out  of 
Egypt  with  a  mighty  hand,  and  with  an  outstretched 
arm,  and  with  great  terribleness,  and  with  signs  and 
with  wonders ;  and  he  brought  us  unto  this  place,  and 
hath  given  us  this  land,  even  a  land  that  floweth  with 
milk  and  honey  :  and  now  behold,  I  have  brought  the 
first-fruits  of  the  land,  which  thou,  O  Lord,  hast  given 
me."     Such  was  the  ordinance  on  which  they  founded 


THE  FEAST  OF  PENTECOST.  435 

their  individual  presentation  of  their  firet-fruits  to  Je- 
hovah. But,  as  Cahiief  and  Lightfoot''  have  given  us 
several  interesting  particulars  relative  to  the  manner  in 
which  they  carried  it  into  effect,  I  shall  here  transcribe 
them. 

They  tell  us,  that  all  the  males  within  the  limits  of 
the  several  districts  throughout  the  land,  having  met  at 
the  principal  cities  in  these  districts,  with  the  view  of 
going  up  to  Jerusalem  to  the  feast  of  Pentecost,  lodged 
in  the  streets  during  the  night,  for  fear  of  pollution : 
and,  as  the  air  was  mild,  they  could  do  it  without  in- 
jury to  their  health:  that,  on  the  morning  of  the  follow- 
ing day,  the  president  of  each  company  called  them  be- 
times, saying,  ^^  Arise,  and  let  us  go  up  to  Zion,  to  the 
Lord  thy  God:"  that  they  set  out  on  their  journey,  pre- 
ceded by  a  bullock,  intended  for  the  sacrifice,  whose 
horns  were  gilded  (like  that  afterwards  vowed  by  Dio- 
med  to  Pallas,  and  by  Nestor  to  Minerva ;)'  and  whose 
head  was  decorated  with  a  garland  of  olive  branches ; 
and  that  a  person,  playing  on  a  pipe,  went  also  before 
them,  to  cheer  them  on  their  journey,**  whilst  bursts  of 
religious  fervour  were  frequently  heard  by  the  people, 
exclaiming,  as  in  Ps.  cxxii.  1,  ^U  was  glad  when  they 
said  unto  mg,  let  us  go  up  to  the  house  of  the  Lord." 
Delightful,  indeed,  must  the  sight  liave  been,  to  observe 
the  companies  coming  from  the  different  districts  of  the 
land  to  Jerusalem,  as  to  a  common  centre,  to  worship 
God.  We  are  informed  that,  to  avoid  fatigue,  they  tra- 
velled only  two  parts  of  the  day,  and  that  when  they 
came  near  the  city,  they  sent  a  messenger  to  announce 
their  approach;  on  which,  some  of  the  chiefs  of  the 
priesthood  went  out  to  meet  them.     Their  entry  into 


»  See  his  Dictionary,  under  the  article //•-yf-Aora. 

''  Chorographical  Decad.  before  Mark;   ami  T*;mple  Service,  chap,  xvii, 
aect.  5.      ■=  Iliad,  x.  293.  Odyss.  iii.  ?R4.  4'3~       -i  Alluded  to  in  Fs,  xxx,  29 


436  ANTIQUITIES  OF  THE  J£WS. 

the  city  was  exceedingly  picturesque.  Each  carried  his 
basket  of  wheat,  grapes,  figs,  apricots,  olives,  or  dates. 
The  baskets  of  the  rich  were  of  gold  or  silver,  and  those 
of  the  poor  were  of  wicker  work,  fancifully  ornamented 
with  flowers.  As  they  entered  the  city,  they  joyfully 
exclaimed,^  "  Our  feet  shall  stand  within  thy  gates,  O 
Jerusalem  :"  and  all  the  artificers  in  their  shops  rose  as 
they  passed,  and  bade  them  welcome.  Indeed,  the  whole 
of  Ps.  cxxii.  receives  an  additional  beauty,  if  we  con- 
sider it  as  expressive  of  what  would  naturally  happen 
on  tliis  occasion. 

Let  us  then  suppose  the  several  tribes  to  be  near  the 
walls  of  the  city,  and  preparing  to  enter  it,  headed  by 
the  several  chiefs  of  the  priesthood:  what  was  more  na- 
tural than  for  them  to  say  in  holy  exultation,  as  in  verses 
1,  2,  "  I  was  glad  when  they  said  unto  me,  let  us  go 
into  the  house  of  the  Lord.  Our  feet  shall  stand  within 
thy  gates,  O  Jerusalem.'^  Having  entered  the  city,  and 
seen  the  private  and  public  buildings,  which  to  many  of 
them  would  be  new  and  wonderful,  they  would  naturally 
exclaim,  as  in  verses  3,  4,  5,  ^'  Jerusalem  is  builded  as 
a  city  that  is  compact  together  (and  unlike  our  shep- 
herds' tents,  or  cottages  of  clay  ;)  whither  the  tribes  go 
up,  the  tribes  of  the  Lord  unto  the  testimony  of  Israel, 
to  give  thanks  unto  the  name  of  the  Lord ;  for  there  are 
the  thrones  of  judgment,  the  thrones,  of  the  house  of 
David."  The  very  welcome  that  was  given  to  them  as 
they  passed,  by  the  artificers  'and  other  inhabitants  from 
the  doors  of  their  shops,  and  the  tops  of  their  houses, 
seems  to  be  contained  in  verse  6,  ''  Pray  for  the  peace 
of  Jerusalem."  To  which  the  tribes  would  naturally 
reply,  "  They  shall  prosper  that  love  thee.  Peace  be 
within   thy   walls,   and  prosperity  within  thy  palaces. 

"  Ps.  cxxii.  2. 


THE  FEAST  OF  PENTECOST.  437 

For  my  brethren  and  companions'  sakes,  I  will  now  say, 
Peace  be  within  thee.  Because  of  the  house  of  the  Lord 
our  Godj  I  will  seek  thy  good."  Thus  did  they  pro- 
ceed with  the  sound  of  music  to  the  mountain  on  which 
the  Temple  stood  :  at  the  foot  of  which  every  individual, 
of  whatever  rank,  took  his  basket  on  his  shoulder,  and 
repeated  as  he  ascended  the  whole  of  the  150th  psalm, 
probably  in  a  kind  of  musical  cadence,  to  make  the  pro- 
cession more  solemn  and  impressive.  When  come  into 
the  Court  of  the  Priests,  the  band  of  the  Temple  sang  the 
30th  psalm,  and  the  president  of  the  company,  with  his 
basket  on  his  shoulder,  in  the  name  of  the  rest,  repeated 
the  words  which  God  had  enjoined  on  the  occasion,  as 
we  have  already  transcribed  them  from  Deut.  xxvi.  3 — 
10,  "  I  profess  this  day,"  &c. ;  a  priest  in  the  meantime 
putting  his  hand  under  the  president's  basket,  and  wa- 
ving it  before  the  Lord.  Thus  were  the  first-fruits  of 
the  individuals  of  the  several  companies  consecrated  to 
the  Lord,  and,  like  every  such  kind  of  offering,  they 
were  deposited  by  the  side  of  the  altar,  as  the  property 
of  the  course  that  then  officiated  :  after  which  the  wor- 
shippers prostrated  themselves  and  departed.  It  was 
an  article  in  this  part  of  the  ritual,  that  they  should  all 
lodge  for  that  night  in  Jerusalem,  and  go  home  next 
day,  unless  detained  either  by  business  or  inclination  : 
that  the  quantity  brought  should  not  be  less  than  the  six- 
tieth part ;  and  that  they  might  offer  these  first-fruits 
any  time  between  Pentecost  and  the  feast  of  dedication  ; 
or  between  the  middle  of  May  and  the  beginning  of 
December. 

Such  was  the  manner  in  which  the  national  and  in- 
dividual first-fruits  were  presented  at  the  Temple,  in 
the  days  of  our  Saviour.  But  it  is  easy  to  see  that  the 
same  forms  could  not  be  observed  after  the  destruction 


438  ANTIQUITIES  OF  THE  JEWS. 

of  that  sacred  edifice.  Accordingly,  Leo  of  Modena* 
tells  us,  that  the  modern  practice  is  to  take  a  piece  of 
dough,  about  the  size  of  forty  eggs,  and  to  make  it  into 
a  cake,  which  was  formerly  given  to  the  priest,  but  is 
now  cast  into  the  fire  to  be  consumed.  This  is  one  of 
the  three  precepts,  he  adds,  which  should  be  observed 
by  the  women,  as  they  generally  bake  the  bread  of  the 
family  :  and  the  prayer  that  is  repeated  by  them  when 
they  throw  it  into  the  fire,  is  as  follows  : — "  Blessed  art 
thou,  O  Lord  our  God,  the  king  of  the  world,  who  hast 
sanctified  us  by  thy  precepts,  and  commanded  us  to  se- 
parate a  cake  of  our  dough."  In  Spencer's  elaborate 
work,^  we  have  sufficient  evidence  given  us,  that  the 
custom  of  presenting  the  first-fruits  among  the  heathens 
to  their  divinities,  originated  from  the  annual  offerings 
of  the  like  kind  among  the  Jews. 

Hitherto  we  have  attended  to  four  of  the  duties  of 
the  day  of  Pentecost.  It  was  to  be  separated  from  a 
common  to  a  sacred  use  :  all  the  males  of  Judea  were 
enjoined  to  be  present  on  that  day  at  Jerusalem  :  two 
wheaten  loaves  were  presented  as  the  first-fruits  of  the 
wheat  harvest  for  the  whole  nation ;  and  every  indi- 
vidual brought  his  first-fruits  to  present  at  the  altar,  as 
a  token  of  gratitude  for  the  bounties  of  Providence. 
The  fifth  public  duty  of  the  day  was  the  oifering  of  a 
burnt- offering,  consisting  of  seven  lambs  of  the  first  year 
without  blemish,  one  young  bullock,  and  two  rams."  In 
Numbers  xxviii.  27,  it  is  tvvq  young  bullocks  and  one 
ram  ;  but  it  is  needless  here  to  explain  particularly  how 
these  were  offered,  having  already  described  the  mode 
under  the  article  hvrnt-offerings.  It  may,  however,  be 
proper  to  repeat  the  general  reason  for  the  offering  of 


=*  Cei'ctnoii.es  of  the  Jews,  part  li.  chap.  9. 

''  T>e  Lcgibus.  Heb.  Kit.  Lib.  i.  c.  9.  sect.  3.  =  Lev.  x.xuj.  18. 


THE  FEAST  OF  PENTECOST.  439 

such  sacrificesj  as  the  jDrobable  cause  vvliy  God  enjoined 
them  at  this  time.  Burnt-offerings  were  intended  for 
two  purposes — either  to  expiate  evil  thoughts,  or  to 
atone  for  the  breach  of  affirmative  precepts.  What  was 
more  natural,  then,  than  that  God  should  enjoin  the  of- 
fering of  it,  at  a  general  meeting  of  the  people  ?  It  would 
impressively  call  their  sins  to  their  remembrance  ;  would 
lead  them  to  a  serious  and  solemn  confession  ;  and  would 
make  them  pray,  at  least  in  effect,  during  the  burning 
of  the  sacrifice.  ^^  Cleanse  thou  me  from  secret  faults. 
Keep  back  thy  servant  from  presumptuous  sin.  Let 
them  not  any  longer  have  dominion  over  me.*'  We  do 
not  know  the  particular  psalm  that  was  sung  on  the  oc- 
casion, but  it  would  certainly  be  one  that  was  appro- 
priate to  the  nature  and  spirit  of  the  duty. — In  the  same 
place  in  Leviticus,^  where  the  burnt-offering  is  pre- 
scribed, we  find  it  accompanied  with  its  meat-offering 
and  its  drink-offering.  It  will  therefore  be  proper  to 
say  somewhat  concerning  them. 

Meat-offerings,  except  in  two  cases,  viz.  the  conse- 
cration of  the  barley  harvest,  and  the  jealousy  offering, 
always  consisted  of  a  certain  quantity  of  fine  flour,  either 
with  oil  and  frankincense,  or  without  oil  and  frankin- 
cense, or  with  the  one  of  them  only.  We  had  occasion 
to  shew  formerly,  when  speaking  of  the  meat  and  drink- 
offerings,  that  the  offering  of  the  first-fruits  (of  which 
this  certainly  was  a  part,)  was  accompanied  both  with 
oil  and  frankincense.  It  will  not  be  necessary  here  to 
repeat  all  that  was  then  said,  but  only  to  state  in  sub- 
stance, that  the  meat  and  drink-offerings  to  the  different 
animals  which  composed  the  burnt-offering,  if  furnished 
according  to  the  ordinary  rule,  w  ould  stand  thus : — 
Each  of  the  seven  iambs  would  have  a  tenth  deal  of  fine 

«  Lev  xkUV.  18, 


440  ANTIQUITIES  OF  THE  JEWS. 

ilour  mingled  with  oil  and  frankincense  for  a  meat-offer- 
ing, and  a  quarter  of  a  hin  of  wine  each  for  their  drink- 
offering.  The  bullock  would  have  three  tenth  deals  of 
fine  flour  mingled  with  oil  and  frankincense  for  a  meat- 
offering, and  half  a  hin  of  wine  for  a  drink-offering.  And 
the  two  rams  would  each  have  two  tenth  deals  of  fine 
flour  mingled  with  oil  and  frankincense  for  their  meat- 
offering, and  a  third  of  a  hin  of  wine  each  for  their 
drink-offering.  Hence  it  is  evident  that  the  meat  and 
drink-offerings,  mentioned  as  belonging  to  them,  must 
have  been  entirely  distinct  from  the  two  tenth  deals  that 
were  to  be  made  into  two  loaves,  and  waved  before  the 
Lord  as  a  sanctification  of  the  wheat  harvest.* 

The  sixth  duty  on  the  day  of  Pentecost  was,  the  sa- 
crificing of  a  kid  of  the  goats  for  a  sin-offering.^  The  in- 
tention of  sin-offerings,  as  we  have  already  seen,*"  was  to 
expiate  for  sins  committed  ignorantly  against  any  of  the 
commandments  of  God.  Hence  the  appointment  of  a  kid 
at  this  time,  was  intended  to  lead  the  minds  of  the  Is- 
raelites to  those  particular  sins  of  ignorance,  which  the 
best  of  them  were  guilty  of;  and,  consequently,  to  raise 
their  hopes  to  the  Messiah,  who  was  afterwards  to  take 
away  sin  by  the  sacrifice  of  himself.  It  is  not  necessary 
to  dwell  upon  the  mode  of  offering  this  sacrifice,  as  the 
special  directions  have  already  been  mentioned  under 
the  head  oi  sin-offonngs. 

The  seventh  kind  of  duty  appointed  for  the  feast  of 
Pentecost,  was  a  sacrifice  of  peace-offering,  consisting  of 
two  lambs  of  the  first  year.*^  These,  in  ordinary  cases, 
after  being  waved  before  the  Lord,  were  partly  con- 
sumed on  the  altar,  partly  eaten  by  the  priest,  and 
partly  by  the  offerer.     In  general,  also,  they  were  ac- 

^  Concerning  the  manner  in  wliich  these  meat  and  drink-offerings  were 
mixed  and  offered,  see  part  iv.  sect.  iii.  p.  345,  supra. 
^  Lgv.  xxiii.  19.        '  See  part  iv.  siect.  ii.  p.  329,  supra.        ''  Lev.  xxiii.  19. 


THE  FEAST  OF  PENTECOST,  441 

counted  among  the  less  holy  sacrifices;  and  consequently 
were  killed  on  the  south  side  of  the  altar,  and  eaten 
either  in  the  Temple,  or  in  the  city.  But  in  this  par- 
ticular instance  the  case  was  different:  for  it  was 
esteemed  among  the  most  holy  sacrifices ;  was  killed  on 
the  north  side  of  the  altar ;  and  was  eaten  by  the  priests 
before  the  Lord,  in  the  Court  of  Israel,  or  in  the  Court 
of  the  Priests.''  Further  we  may  remark,  that,  as  it  was 
enjoined  that  the  peace-offerings  under  the  law,  should 
each  have  a  meat-offering ;  so  the  lambs  now  before  us, 
had  the  occasion  been  an  ordinary  one,  would  na- 
turally have  been  accompanied  with  unleavened  cakes 
mingled  with  oil,  unleavened  wafers  anointed  with  oil, 
cakes  of  fine  flour  fried  with  oil,  and  leavened  bread. 
But  as  the  occasion  was  extraordinary,  the  meat-offer- 
ing was  dispensed  with,  and  the  two  loaves  of  the  first- 
fruits  were  substituted  for  it.''  Maimonides  gives  us  the 
following  account  of  the  matter  in  his  treatise  entitled 
Becurim :" — "  The  priest  first  waved  the  lambs  up  and 
down,  while  they  were  yet  alive,  and  then  slew  them : 
when,  having  flayed  them,  he  took  out  the  breast  and 
shoulder  of  each  of  them,  and  laid  them  beside  the  two 
cakes ;  and  putting  his  hands  under  them,  waved  them 
together  upwards  and  downwards,  this  way  and  that, 
but  always  towards  the  east,  on  which  side  the  altar 
stood.  After  having  done  which,  he  burnt  the  inwards, 
and  the  rest  was  given  to  the  priesthood."  With  respect 
to  the  loaves,  the  same  author  tells  us,  that  the  high 
priest  received  one,  and  the  other  was  divided  among 
all  the  courses  of  the  priesthood  that  were  then  present 
The  eighth  and  last  duty,  on  this  day  of  Pentecost, 
was  the  singing  of  the  Hallel;  or  the  whole  of  the  Psalms 
from  the  113th  to  the  118th  inclusive :  a  duty  which 

»  Levit,  xxiii.  20.  ^  Ibid.  •  Per,  2^ 

Vol.  I.  3  K 


442  ANTIQUITIES  OF  THE  JEWS. 

was  distinct  from  the  Psalms  appointed  for  the  morning 
and  evening  service.  For  the  sacrifices,  of  which  we  are 
now  speaking,  were  offered  in  the  forenoon  of  the  day, 
and  the  Hallel  was  sung  during  their  slaying  and  of- 
fering. 

Such  were  the  duties  of  the  day  of  Pentecost.  They 
were  solemn  in  their  nature,  and  being  the  acts  of  a 
whole  nation,  they  were  calculated  to  impress  the  public 
mind  with  a  deep  sense,  of  religious  obligation.  But  still 
it  may  be  asked,  what  was  the  reason  why  all  the  males 
were  enjoined  to  attend  it?  Had  it  lasted  for  eight  days, 
like  the  passover  and  the  feast  of  tabernacles,  there 
might  have  been  some  visible  cause  for  bringing  them 
together ;  but  since  it  only  lasted  a  single  day,  was  it  not 
needless  to  put  the  whole  of  them  to  that  trouble  ?  I  an- 
swer, that  the  duty  ought  not  to  be  objected  to,  because 
it  was  easy,  and  soon  at  an  end ;  and  that  God  had  a 
right  to  command  his  creatures  how  and  when  he 
pleased :  but  the  particular  reason  which  God  had  in 
view,  besides  the  national  and  individual  offering  of  the 
first-fruits,  was  to  excite  their  gratitude  for  his  giving 
them  the  law;  since  such  condescension  was  unparalleled 
in  the  history  of  any  other  nation,  and  their  sense  of  it 
accordingly  should  be  deep  and  marked.  The  manner  ia 
which  the  feast  of  Pentecost  is  proved  to  be  commemora- 
tive of  the  giving  of  the  law,  is  briefly  as  follows : — The 
passover  was  enjoined  to  be  on  the  14th  day  of  the  first 
month."  Considering  that  day  therefore  as  one,  and  al- 
lowing the  month  to  consist  of  thirty  days,  there  remains 
of  the  first  month  seventeen  days.  Add  to  this  all  the 
twenty-nine  days  of  the  second  month,  and  this  brings 
up  the  amount  to  forty-six.  In  Exodus  xix.  1.  we  are 
told  that  they  came  to  the  wilderness  of  Sinai  in  the  third 

'  Exod.  xii.  18* 


THE  FEAST  OF  PENTECOST.  443 

month.  The  day  is  not  mentioned,  but  let  us  suppose  it 
on  the  evening  of  the  first;  this  brings  the  number  up  to 
forty-seven;  and  in  the  10th  and  11th  verses  of  that 
chapter,  we  find  God  commanding  Moses,  probably  af- 
ter the  evening  service,  when  the  sun  might  be  set,  and 
the  forty-eighth  day  consequently  begun,  to  sanctify  the 
people  that  day  and  the  next,  for  that  on  the  third  day 
he  intended  to  descend  visibly.  Here  then  are  the  re- 
maining two  days,  and  the  proof  that  fifty  existed  be- 
tween the  feast  of  the  passover  and  the  giving  of  the  law. 
But  a  difficulty  remains  which  I  am  unable  to  solve :  for 
although  fifty  days  did  exist  between  these  two  events, 
yet  the  feast  of  Pentecost  was  annually  celebrated  two 
days  later  than  the  giving  of  the  law  :  since,  by  positive 
precept,  they  were  to  count  the  time,  not  from  the  pass- 
over,  but  from  the  second  day  of  the  passover  week  on 
which  the  first-fruits  of  the  barley  harvest  were  pre- 
sented.* That  there  must  have  been  a  sufficient  reason 
for  such  a  choice,  is  naturally  to  be  expected ;  but  what 
that  reason  was,  appears  difficult  to  divine. — Let  me 
add  that  the  day  of  Pentecost  is  a  memorable  epocha  in 
the  history  of  Christianity ;  as  being  the  day  when  the 
Holy  Spirit  descended  on  the  apostles.  It  is  an  event 
therefore  which  deserves  our  attention. 

The  companions  of  Jesus  had  often  seen  him  during  the 
forty  days  that  succeeded  his  resurrection.  They  had 
witnessed  his  ascension  to  the  heavenly  abodes  exactly 
ten  days  before  the  feast  we  are  treating  of.  It  was  the 
injunction  of  God  that  all  the  males  should  be  present  at 
Pentecost:  and  it  was  customary  for  the  pious  to  go  some 
days  before  to  perform  their  lustrations,  and  pay  their 
vows.  The  apostles,  however,  had  a  double  reason. 
They  had  the  command  of  God  and  the  command  of 

*  Levit.  xxiii.  15,  16. 


444  ANTIQUITIES  OF  THE  JEWS. 

Christ.  As  Jews  they  appeared  to  celebrate  the  feast ; 
and  as  Christians,  they  were  called  upon  to  tarry  at  Je- 
rusalem, until  they  were  endowed  with  power  from  on 
high.^  They  therefore  went  up  in  anxious  expectation  ; 
and  the  feast  which  commemorated  the  descent  of  God 
to  publish  the  law,  was  that  at  which  they  hoped  to  feel 
the  descent  of  the  Spirit  to  enlighten  and  enable  them 
to  preach  the  gospel.  It  is  not  said  at  what  particular 
hour  the  Spirit  descended:  but  it  is  probable  that  it  was 
after  the  conclusion  of  the  evening  service  at  the  Tem- 
ple, and  when  they  had  gone  to  their  apartment  to  re- 
flect on  the  duties  in  which  they  had  been  engaged,  and 
the  hopes  they  were  led  to  entertain.  For  the  words  in 
Acts  ii.  1,  which  we  render  "  when  the  day  of  Pente- 
cost was  fully  come,"  literally  signify  ^^  after  the  con- 
clusion of  the  day  of  Pentecost."^  Such  an  event  there- 
fore began  to  make  a  noise  that  evening;  and  multitudes 
the  next  morning  went  to  the  Temple,  not  only  to  attend 
the  service,  but  in  the  hope  of  meeting  with  the  apostles. 
Accordingly,  after  the  morning  service  was  ended,  and 
when  the  worshippers  were  returning  to  their  several 
homes  at  the  third  hour,  or  nine  o'clock,''  they  were  ad- 
dressed by  the  disciples,  very  probably  in  the  Court  of 
the  Gentiles.  Those  who  were  ignorant  of  other  lan- 
guages, when  they  heard  a  number  of  mean-looking  men 
uttering  uncouth  sounds,  concluded  that  they  were 
drunk:''  although  Josephus  tells  us,''  that  on  festival  days 
they  did  not  eat  before  noony  and  on  no  account  ate  any 
thing  before  nine  in  the  morning,  or  the  hour  of  prayer. 
But  the  Jewish  converts,  who  either  resided  at  that  tim'e 
at  Jerusalem,  or  were  come  to  attend  the  feast,  and  were 

*  Luke  XXIV.  49. 

''  Eji  T*  a-u/xTrKtigoua-But  thv  i/ue^uv  Ttff  TltvruMffrii;. — P'or  (rujufrxn^oai  signifies 
"  compleo,  expleo,  perficio." 

"=  Acts  ii.  15.  «<  Acts  ii.  13.  '  Lib.  de  Vitft  sua. 


THE  FEAST  OF  PENTECOST.  443 

natives  of  very  different  and  distant  countries,  were 
astonished  to  hear,  in  their  own  language,  the  wonderful 
works  of  God;  and  said  one  to  another,  "  What  meaneth 
this?"^ 

A  finer  opportunity  could  scarcely  be  afforded  to  the 
Christian  painter,  nor  a  more  interesting  occasion  to  the 
Christian  orator.  Accordingly,  Peter  stood  up,  and  de- 
livered a  sermon,  which  by  the  Holy  Spirit  was  carried 
to  the  hearts  of  three  thousand.  Such  was  the  success  of 
the  apostles  of  our  Lord,  on  their  first  appearance  among 
the  people  in  this  gifted  manner:  but  it  did  not  rest  here, 
for  we  are  told,^  that  they  continued  daily  in  the  Temple 
attending  the  service,  and  conversing  with  those  whom 
they  happened  to  meet.  Nay,  in  the  following  chapter,*" 
the  evangelist  records  another  wonderful  instance  of  Pe- 
ter's success.  For,  as  he  and  John  went  up  to  the  Tem- 
ple at  the  ninth  hour,  or  three  o'clock  in  the  afternoon, 
which  was  the  hour  of  evening  prayer,  they  saw  a  man 
lame  from  his  birth,  at  the  gate  called  Beautiful,  asking 
for  alms  of  all  those  who  went  into  the  Temple :  him 
therefore  they  healed ;  accompanied  by  him,  they  went 
into  the  Court  of  the  Women  to  attend  the  evening  ser- 
vice, and  when  it  was  ended  they  retired  through  the 
Sacred  Fence  into  the  Court  of  the  Gentiles ;  where, 
under  the  eastern  piazza,  or  Solomon's  porch,''  the 
Apostle  Peter  preached  a  sermon,  which  was  blessed  to 
the  conversion  of  about  five  thousand.^  Thus  were  eight 
thousand  souls  added  to  the  church ;  and  thus  do  w^e  see 
the  need  of  the  Spirit  to  convert,  sanctify,  and  save  the 
soul.  Indeed,  nothing  less  than  power  so  extraordinary 
would  have  fitted  the  apostles  for  so  arduous  a  work. 
^^  Not  by  might,  nor  by  power,  but  by  my  Spirit,  saith 


»  Acts  ii.  1 1,  12.  b  Acts  ii.  46.  '  Chap.  iil.  1. 

"  Acts  iii.  11.  e  Acts  iv.  4. 


446  ANTIQUITIES  OF  THE  JEWS. 

the  Lord."*  It  may  be  added,  that  the  particular  day  of 
the  week  on  which  the  Holy  Ghost  descended  was  the 
Christian  sabbath ;  and  thus  an  additional  honour  was 
put  by  the  Trinity  on  that  holy  day.  For,  when  treating 
of  the  passover,  we  noticed  that  the  paschal  lamb  was 
eaten  on  Thursday ;  that  Friday,  when  our  Lord  was 
crucified,  was  the  first  day  of  the  passover  week ;  and 
that  on  Saturday,  the  first-fruits  were  offered  up.  Con- 
sequently, the  fiftieth  day  after,  or  Pentecost,  would  fall 
on  a  Saturday ;  after  the  sunset  of  which,  or  on  the  be- 
ginning of  the  Christian  sabbath,  the  Holy  Ghost  pro- 
bably descended.^ 

The  modern  Jews  celebrate  the  feast  of  Pentecost,  not 
one  day  only,  but  two  days ;  decking  their  synagogues 
and  houses  with  garlands'  of  flowers,  because  Sinai  was 
green  at  that  season,  and  hearing  a  sermon  in  praise  of 
the  law,  as  having  been  delivered  to  their  forefathers 
on  that  day.  In  Germany,  the  Jews  are  said  to  make  a 
very  thick  cake  for  that  feast,  consisting  of  seven  layers; 
which  cake  they  call  Sinai ;  and  the  layers  of  which  are 
meant  to  represent  the  seven  heavens  through  which 
Jehovah  passed  when  he  descended  upon,  and  re- 
ascended  from,  the  mountain.*^  But  the  customs  of  the 
modern  Jews  are  very  different  in  different  countries. 

SECT.  III. 

The  Feast  of  Tabernacles. 

Reasons  of  its  appointment  threefold :  the  time  of  the  year  when  kept ;  way  it 
was  observed  during  the  Tabernacle ;  first  and  second  Temples ;  in  the  days 
of  our  Saviour.     The  lulebs  and  pomecitrons  which  they  carried  in  their 

»  Zech.  iv.  6. 

■»  See  a  minute  calendar  of  the  time  between  our  Saviour's  death,  and  the 
day  of  I'entecost,  in  Lightfoot's  Commentary  on  the  Acts,  chap.  2. 

^  Buxtorff.  Synag.  Jud.  cap.  20,  and  Leo  of  Modena,  Cerera.  of  the  Jews. 


THE  FEAST  OF  TABERNACLES.  447 

hands.  Routine  of  service  during  the  first  day ,  The  ceremony  of  fetching 
the  watef*  from  the  Pool  of  Siloam ;  singing  the  Hallel ;  the  pecullai-  sacrifices 
for  that  day  ;  way  in  which  the  courses  divided  the  work  among  them ;  their 
encircling  the  altar ;  attendance  on  the  divinity  schools  in  the  afternoon ; 
manner  of  teaching,  and  subjects  taught;  the  evening  sacrifice ;  the  nightly 
rejoicing ;  the  fifteen  Psalms  of  Degrees  that  were  sung ;  the  persons  who 
danced ;  and  manner  in  which  the  assembly  was  dismissed :  reasons  assigned 
for  this  singular  rejoicing;  manner  of  disposing  of  their  lulebs  when  parting. 
The  routine  of  the  second  day ;  third ;  fourth ;  fifth ;  sixth ;  seventh,  when  they 
encompassed  the  altar  seven  times  ;  eighth,  when  the  solemnity  closed.  The 
way  in  which  they  were  lodged  and  supported  while  at  Jerusalem.  The  won- 
derful promise  of  divine  protection  while  attending  the  three  yearly  festivals- 
The  three  great  festivals  honoured  with  three  remarkable  events. 

The  last  of  the  three  principal  feasts,  which  God  ap- 
pointed to  the  Israelites,  was  the  Feast  of  Tabernacles, 
and  the  reasons  of  its  appointment  were  the  following: — 
1.  To  remind  them,  that  their  fathers  had  lived  in  tents 
in  the  wilderness."  2.  To  be  a  yearly  thanksgiving  af- 
ter the  ingathering  of  the  harvest.*  And,  3.  To  assure 
them  of  God's  return  to  dwell  among  them,  after  they 
had  made  and  worshipped  the  golden  calf.  For  Moses, 
after  long  fasting  and  prayer,  having  obtained  their  for- 
giveness, and  a  renewal  of  the  tables  of  the  law,  toge- 
ther with  a  commission  to  proceed  in  building  the  Ta- 
bernacle, which  had  been  suspended  in  consequence  of 
their  idolatry,  descended  from  the  mount,  on  the  10th 
of  the  7th  month,  to  communicate  to  the  Israelites  these 
agreeable  tidings.  Accordingly,  that  day  was  observed 
ever  afterwards  with  religious  veneration ;  and  the  peo- 
ple, then  hearing  that  they  must  make  the  Tabernacle 
for  Jehovah  to  dwell  in,  and  consequently  that  they 
must  continue  where  they  were  till  that  was  accom- 
plished,  proceeded  to  pitch  their  tents,  and  make  them- 
selves booths  to  screen  themselves  from  the  weather. 
Five  days,  therefore,  after  Moses's  descent,  did  God 
appoint  the  Feast  of  Tabernacles,  to  cheer  them  in  their 

*  Lev.  xsiii.  40—43.        ^  Exod.  xxxiv.  22.  Lev.  xxiii.  39.  Deut.  xvi.  3L. 


448  ANTIQt^ITIES  OF  THE  JEWS. 

work,  and  to  be  a  standing  memorial,  in  every  age  of 
the  Jewish  economy,  of  that  peculiar  residence  which  he 
had  among  them. 

Such  were  the  reasons  for  the  Feast  of  Tabernacles, 
and  the  season  of  its  observance  was  answerable  to  these 
ends ;  for  it  was  appointed  to  be  held  on  the  15th  day 
of  the  moon  which  appeared  in  the  7th  month,  ^  or 
Tizri ;  corresponding  with  the  latter  part  of  our  Sep- 
tember and  the  beginning  of  our  October.  It  is  obvious, 
therefore,  that  the  Feast  of  Tabernacles  was  in  a  certain 
degree  ambulatory  :  for  as  the  moon,  in  that  month,  ap- 
peared earlier  or  later,  so  would  its  observance  be  in 
proportion.  Calculations  in  that  case  must  of  course  be 
arbitrary ;  but  we  may  suppose,  for  the  sake  of  illustra- 
tion, as  we  did  when  treating  of  the  passover,  that  the 
new  moon  of  the  first  month  appeared,  in  one  of  the 
years,  on  the  21st  of  March,  or  the  vernal  equinox.  On 
such  a  supposition,  the  new  moon  of  the  7th  month 
would  appear  on  the  13th  of  September,  (allowing 
twenty- nine  days  and  a  half  between  every  change,) 
and  the  15th  day  of  the  7th  month,  or  the  feast  of  Ta- 
bernacles, would  fall  to  be  observed  on  the  28th  of  Sep- 
tember. This  calculation,  however,  is  only  given  for 
one  year ;  for,  as  formerly  remarked,  it  would  change 
annually  with  the  change  of  the  moon. 

Having  thus  considered  the  time  ordained  for  it,  the 
next  circumstance  which  naturally  presents  itself  to  our 
consideration,  is  the  mode  of-  its  observance  in  the  dif- 
ferent periods  of  the  Jewish  history.  Let  us  begin  then 
with  its  observance  under  the  existence  of  the  Taber- 
nacle. This  is  described  by  Moses  in  the  following  man- 
ner:— On  the  first  day  of  the  feast,  which  was  accounted 
a  sabbath,  they  were  to  abstain  from  all  servile,^  or  or- 

»  liev.  xxiii.  34.  Num.xxix.  12.  ''  Lev.  xxiii.  39.  Num.xxix.  12 


THE  FEAST  OF  TABERNACLES.  449 

dinary  work,  in  order  that  they  might  have  time  to 
construct  themselves  booths,  made  of  the  boughs  of 
goodly  trees,  branches  of  palm  trees,  boughs  of  thick 
trees,  and  willows  of  the  brook  :*  within  which,  they 
were  ordered  to  dwell  during  the  seven  days  of  the 
feast,  that  their  generations  might  know  that  God  made 
their  fathers  to  dwell  in  booths  when  he  brought  them 
out  of  Egypt. ^  And  when  this  was  done,  they  were 
to  attend  the  public  worship  on  the  several  days, 
and  offer  in  their  order  the  appropriate,  peculiar,  and 
daily  decreasing  sacrifices.  Thus,  besides  the  daily 
morning  and  evening  sacrifices,  which  were  never  to  be 
dispensed  with,  they  had  to  offer,  on  the  first  day,  thir- 
teen bullocks,  two  rams,  fourteen  lambs,  and  a  kid  of  the 
goats,  with  their  meat  and  drink-offerings  :"  on  the  se- 
cond day,  twelve  bullocks,  two  rams,  fourteen  lambs, 
and  a  kid  of  the  goats,  with  their  meat  and  drink-offer- 
ings :**  on  the  third  day,  eleven  bullocks,  two  rams,  four- 
teen lambs,  and  a  kid  of  the  goats,  with  their  meat  and 
drink-offerings :''  on  the  fourth  day,  ten  bullocks,  two 
rams,  fourteen  lambs,  and  a  kid  of  the  goats,  with  their 
meat  and  drink-offerings  -^  on  the  fifth  day,  nine  bul- 
locks, two  rams,  fourteen  lambs,  and  a  kid  of  the  goats, 
with  their  meat  and  drink-offerings;^  on  the  sixth  day, 
eight  bullocks,  two  rams,  fourteen  lambs,  and  a  kid  of 
the  goats,  with  their  meat  and  drink-offerings  :^  on  the 
seventh  day,  seven  bullocks,  two  rams,  fourteen  lambs, 
and  a  kid  of  the  goats,  with  their  meat  and  drink-offer- 
ings :'  but  on  the  eighth  day,  which  was  accounted  a 
sabbath,''  there  were  only  one  bullock,  one  ram,  seven 

*  Lev.  xxiii,  40,  •>  Lev.  xxiii.  42,  43.  "=  Num.  xxix.  12 — 1,6. 

d  Num.  xxix.  17--19.  ^  lb.  xxix.  20—22.  ^  lb.  xxix.  23—25. 

«  lb.  xxix.  26—28.  i»  lb.  xxix.  29—31,  '  lb,  xxix.  32— :i4. 
^  Lev.  xxiii.  35. 

Vol.  L  3  L 


C^ 


450  ANTIQUITIES  OF  THE  JEWS. 

lambs,  and  a  kid  of  the  goats,  with  their  meat  and  drink- 
offerings/ 

Various  reasons  have  been  assigned  by  the  Jews,  for 
this  daily  decrease,  but  all  of  them  are  conjectural ; 
some  having  imagined,  that  the  whole  number  of  bul- 
locks was  reduced  to  seventy,  '^  in  reference  to  the 
seventy  nations"  of  the  world,  which  they  thus  distin- 
guished from  the  Jews,  and,  ^^  which  should  be  abating 
and  decaying ;  while  Israel,  like  the  number  of  rams, 
lambs,  and  goats,  remained  fixed.'"'  Others  supposed 
that  they  were  reduced  to  seventy,  to  suit  the  life  of 
man,  which  was  gradually  shortened  till  it  came  to  that 
sum.  Others,  that  it  pointed  to  the  gradual  decay  of 
sacrifice;  or  was  intended  merely  to  have  seven  bullocks 
on  the  seventh  day ;  or  to  reduce  the  number  of  animals 
slain  on  that  day  to  twenty-four,  which  was  the  number 
of  the  courses :  whilst  others,  again,  have  considered  the 
abatement  on  each  day,  as  suiting  the  people  who  abated 
daily,  and  withdrew  to  their  own  homes.  But  whatever 
might  have  been  the  reasons,  it  is  worthy  of  observation, 
that  if  we  add  the  morning  and  evening  sacrifices  for 
the  eight  days,  which  were  never  dispensed  with,*"  to 
the  number  of  sacrifices  prescribed  for  these  days,  we 
have  precisely  two  hundred  and  fifteen,  which  was  the 
exact  number  of  years  that  the  Israelites  were  in  Egypt. 
As  the  Feast  of  Tabernacles,  therefore,  was  intended  to 
commemorate  the  residence  of  the  Israelites  in  the  wil- 
derness, where  they  lived  in  booths,  and  saw  his  won- 
ders in  their  daily  preservation ;  might  not  these  sacri- 
fices have  been  so  ordered,  as  to  bring  to  their  remem- 
brance also  the  number  of  the  years,  when  their  fathers 
dwelt  in  that  land  of  bondage  ? 

=  Num.  xxix.  36 — 38. 

f"  Rabbi  Solomon  on  Numb.  xxix.  12,  &c.  and  Abarbinel  on  the  same  place. 

=  Numb.  xxix.  16. 19,  22.  25,  28.  31.  34-  38. 


THE  FEAST  OF  TABERNACLES.  451 

Such  was  the  manner  in  which  they  observed  this 
annual  feast  during  the  times  of  the  Tabernacle  :  let  us 
next  see  how  they  observed  it  under  the  first  Temple ; 
although  on  this  part  we  can  say  but  little.  We  find 
indeed  Solomon  dedicating  the  Temple,  immediately 
before  the  Feast  of  Tabernacles  f  but  we  have  nothing 
particular  concerning  the  way  in  which  that  feast  was 
observed.  It  is  probable,  however,  that  they  partly 
dwelt  in  booths  without  their  cities,  and  partly  erected 
them  on  the  flat  tops  of  their  houses.  Yet  there  is  rea- 
son to  suppose  that,  afterwards,  especially  under  the 
wicked  kings,  they  had  become  very  remiss.  For  at 
the  first  observance  of  that  festival  after  the  captivity, 
we  find  them  reviving  the  primitive  practice,  and  cast- 
ing a  reflection  on  the  conduct  of  their  forefathers.  We 
shall  transcribe  the  words  of  Nehemiah  viii.  13,  as  the 
best  commentary  on  these  observations.  *^  And  on  the 
second  day  (of  the  seventh  month,  verse  2,)  were  ga- 
thered together  the  chief  of  the  fathers  of  all  the  people, 
the  priests  and  the  Levites,  unto  Ezra  the  scribe,  even 
to  understand  the  words  of  the  law.  And  they  found 
written  in  the  law,  which  the  Lord  had  commanded  by 
Moses,  that  the  children  of  Israel  should  dwell  in  booths 
in  the  feast  of  the  seventh  month ;  and  that  they  should 
publish  and  proclaim,  in  all  their  cities,  and  in  Jerusa- 
lem, saying.  Go  forth  unto  the  mount,  and  fetch  olive 
branches,  and  pine  branches,  and  myrtle  branches,  and 
palm  branches,  and  branches  of  thick  trees,  to  make 
booths,  as  it  is  written.  So  the  people  went  forth,  and 
brought  them,  and  made  themselves  booths,  every  one 
upon  the  roof  of  his  house,  and  in  their  Courts,  and  in 
the  Courts  of  the  house  of  God,  and  in  the  street  of  the 
Water-gate,  (which  lay  between  the  east  or  principal 

»  2Chron.  V.  3;  vii.  9,  10. 


452  ANTIQUITIES  OF  THE  JEWS. 

front  of  the  Temple,  and  the  gate  in  the  city  wall  of 
that  name,)  and  in  the  street  of  the  gate  of  Ephraim^ 
(which  Lightfoot  places  near  the  south-west  corner  of 
the  city.)  And  all  the  congregation  of  them  that  were 
come  again  out  of  the  captivity  made  booths,  and  sat 
under  the  booths ;  for  since  the  days  of  Jeshua  the  son  of 
Nun,  unto  that  day  had  not  the  children  of  Israel  done 
so ;  and  there  was  very  great  gladness.  Also  day  by 
day,  from  the  first  day  unto  the  last  day,  he  read  in  the 
book  of  the  law  of  God :  and  they  kept  the  feast  seven 
days,  and  on  the  eighth  was  a  solemn  assembly  accord- 
ing unto  the  manner." 

It  appears  unnecessary  at  this  time  to  trace  the  gra- 
dual influence  of  the  traditions  of  the  fathers  (which  be- 
gan after  the  captivity)"  on  the  feast  of  which  we  are 
now  treating.  It  will  be  sufficient  for  our  present  pur- 
pose, if  we  hasten  at  once  to  the  days  of  our  Saviour, 
and  shew  their  accumulated  influence  in  the  manner  in 
which  the  Jews  at  that  time  kept  the  Feast  of  Taber- 
nacles. Perhaps  it  will  add  likewise  to  the  elucidation 
of  the  subject,  if  we  keep  each  of  the  eight  days  dis- 
tinct, and  explain  the  duties  of  each  in  its  order. 

Let  us  begin  then  with  the  first.  In  the  original  ap- 
pointment of  the  Feast  of  Tabernacles,  the  people  were 
commanded  to  dwell  in  booths;  but,  a  dispute  having 
arisen  between  the  Pharisees  and  Sadducees  on  that 
point,  the  Sadducees  were  for  adhering  to  the  words  of 
Scripture ;  but  the  Pharisees  explain  the  branches  used, 
not  as  intended  for  booths,  but  for  branches  to  carry  in 
their  hands  during  their  solemnity.  Common  sense  cer- 
tainly was  on  the  side  of  the  Sadducees ;  but  tlie  Phari- 
sees had  by  that  time  become  the  more  popular  sect, 
and  therefore  prevailed.  Accordingly,  by  their  tradi- 
tions, the  first  thing  the  Jews  did,  on  this  first  day  of 
the  feast,  was  to  get  some  palm  and  myrtle  branches 


THE  FEAST  OF  TABERNACLES.  453 

wherever  they  could  find  them,  (Calmet  says,  there  was 
one  palm  branch,  and  three  of  myrtle,)  and  then  to  go 
to  a  place  called  Miitsa,  a  little  below  Jerusalem,  on  the 
banks  of  the  brook  Kidron,  for  two  willow  branches 
each ;  one  to  place  on  the  altar  as  we  shall  afterwards 
see ;  and  the  other  to  be  bound  up  with  the  palms  and 
myrtles  by  means  of  a  twig,  cord,  silver  or  gold  twist, 
according  to  the  fancy  of  the  individual.  This  last  was 
called  his  luleb,^  and  he  was  bound  to  carry  it  in  his 
hand  all  this  first  day  of  the  feast,  whenever  he  went 
out  of  his  house,  and  into  whatsoever  place  he  entered. 
Leo  of  Modena^  tells  us,  that  the  modern  Jews,  not 
having  the  opportunity  of  going  to  the  Temple,  nor  of 
performing  the  ceremonies  prescribed  by  Moses,  make, 
in  some  countries,  each  for  himself,  in  some  open  place, 
an  arbour  of  branches  of  trees,  hung  round  and  adorned 
as  much  as  they  can,  where  they  eat  and  drink,  and 
sometimes  sleep :  spending  as  much  time  there,  as  they 
used  to  do  in  their  houses,  during  the  whole- eight  days 
of  the  festival.'' 

The  next  thing,  necessary  for  the  feast,  was  the  pome- 
citrons,  or  apples  of  the  citron  tree.  They  are  well 
known  in  Judea,  and  are  a  species  of  orange,  but  larger. 
We  find  no  mention  of  them  in  Scripture  as  appendages 
of  the  Feast  of  Tabernacles,  but  the  traditions  drew 
them  into  notice,  from  the  explanations  they  gave  of 
Levit.  xxiii.  40.  For  the  words  which  are  rendered  by 
our  translators,  "  the  boughs  of  goodly  trees,"  and  which 
literally  signify,  ^^  the  fruit  of  the  beautiful  tree,"  they 
explain  to  be  the  fruit  of  the  citron  tree,  because  no 
other,  in  their  estimation,  is  so  deserving  of  the  name : 
since  its  appearance  is  noble,**  the  smell  of  the  apples  is 

»  3S1S.  ^  Ceremonies  of  the  Jews,  part  ii.  chap.  7. 

"  See  also  Buxtorff.  Synag.  Judaic,  cap.  21 .    «<  Joel  i.  12.  Cant.  ii.  3;  viii.  5., 


454  ANTIQUITIES  OF  THE  JEWS. 

extremely  fragrant/  their  taste  very  pleasant  and  re- 
freshing,^ and  their  colour  of  a  beautiful  yellow/ 

Hence  the  Chaldee  paraphrast  on  the  above-men- 
tioned verse,  expressly  renders  the  words  thus,  ^^Ye 
shall  take  unto  you  the  fruit  of  the  citron  tree."  It 
may  be  remarked,  that  although  in  all  the  above  places 
the  word  nifin  is  rendered  apples,  we  are  not  to  under- 
stand them  as  resembling  our's ;  but  uniformly  as  mean- 
ing the  apples  of  the  citron  tree.  For  the  species  of 
apples  which  we  most  value,  is  unknown  there  ;  and 
the  only  kinds  they  have  are  bad  in  quality.  Thus  Dr. 
Russell,''  when  enumerating  all  the  variety  of  fruits  pro- 
duced at  Aleppo,  mentions  only  '^  two  or  three  sorts  of 
apples,  but  all  very  bad."  Even  at  this  day,  rows  of 
orange  trees  are  a  necessary  appendage  of  an  eastern 
garden.  They  cool  the  air  by  their  shade,  and  per- 
fume it  with  their  smell.  But,  it  may  be  asked,  what 
did  they  with  these  apples  when  they  had  them  ?  I  an- 
swer, they  carried  them  constantly  in  their  hands  as  ac- 
companiments to  their  lulebs.  For  the  fathers  enjoined, 
that  while  they  carried  the  branches  in  one  hand,  they 
were  always  to  have  the  pomecitrons  in  the  other.  With 
these  two  therefore  they  were  equipped  for  appearing 
in  public,  and  our  duty  is  to  follow  them  in  their  pro- 
gress through  the  day. 

The  first  place  they  resorted  to,  as  might  be  expected, 
was  the  Temple,  to  attend  the  morning  service :  some 
standing  in  the  Court  of  Israel,  and  others  in  the  Court 
of  the  Women,  as  they  could  find  room.  Not  to  repeat 
the  manner  in  which  the  morning  sacrifice  was  offered 
up,  already  described  when  treating  of  the  daily  sacri- 
fice, we  may  observe,  that  when  the  parts  of  the  sacrifice 


'^  C.iiit.  vii.  8,  ■>  Cant.  ii.  5,  "^  Prov.  xxv,  11- 

^  Nat.  Hl&t,  of  Aleppo,  p.  21. 


THE  FEAST  OF  TABERNACLES.  455 

were  laid  on  the  altar,  the  singular  ceremony  commenced 
of  pouring  out  the  water,  which  was  peculiar  to  this 
solemnity  ;  and  the  manner  of  doing  it  was  as  follows  : — 
One  of  the  priests,  with  a  golden  flaggon,  capable  of 
holding  three  logs  (or  eighteen  egg-shells  full,)''  went  to 
the  Pool  of  Siloam,  or  Bethesda,  which  lay**  within  the 
city,  and  on  the  south  side  of  the  Temple ;  where,  fill- 
ing it  with  water,  he  returned  to  the  Court  of  the  Priests 
by  the  gate  on  the  south  side  of  the  Court  of  Israel, 
thence  called  the  Water  Gate ;  and  no  sooner  did  he  ap- 
pear than  the  silver  trumpets  sounded  to  announce  his 
arrival.     But  he  did  not  stop  on  that  account,  but  went 
directly  up  to  the  top  of  the  altar,  to  the  two  basons 
which  stood  there  at  that  time,  the  one  with  the  wine 
for  the  ordinary  drink-offering,  and  the  other  for  the 
water  which  he  had  brought :  where,  pouring  the  water 
into  the  empty  bason,  he  mixed  the  wine  and  the  water 
together,  with  the  intent  of  pouring  both  out  afterwards 
in  the  way  of  libation.*"     Yet  the  manner  of  pouring  it 
out  was  not  left  entirely  to  himself;  for  after  he  had 
mixed  it,  and  held  it  in  his  hand  ready  for  pouring,  the 
people  called  to  him  to  raise  and  extend  his  arm  that 
they  might  see  whether  he  did  it  in  a  proper  manner ; 
for  a  Baitheusaean,  or  Sadducee,  in  contempt  of  their 
traditions,  instead  of  pouring  it  over  the  altar,  and  upon 
the  foundation,  had  once  poured  it  upon  his  own  feet ; 
which  had  almost  cost  him  his  life,  for  the  people  fell 
upon  him  with  their  pomecitrons  and  pelted  him  un- 
mercifully. 

It  was  formerly  stated, '^  that  every  day  of  the  week 
had  its  appointed  Psalm,  during  the  offering  of  the  daily 
sacrifice ;  but  although  that  was  the  case  on  ordinary 


'  See  Lightfoot's  Prospect  of  the  Temple,  ch.  24.        •>  See  part  ii.  sect,  i, 
BuxtorfF,  De  Synag.  Jud.  cap.  21.  «•  See  part  iii.  sect,  iv. 


456  ANTIQUITIES  OF  THE  JEWS. 

occasions,  it  was  departed  from  at  the  solemn  feasts; 
and  the  Psalms  always  sung  during  the  daily  sacrifice  at 
the  Feast  of  Tabernacles  were  those  which  composed 
the  Hallel,  or  from  Psalm  113  to  118,  both  inclusive. 
''^  That  being  renewed  daily,"  as  the  Jerusalem  Targum 
expresses  it,  "because  their  lulebs  were  renewed  daily." 
By  which  we  are  not  to  understand,  that  they  were  all 
renewed  every  day ;  but  either  were  accounted  as  re- 
newed, by  their  daily  appearance  at  the  Temple,  or  by 
the  presenting  of  new  ones  that  would  become  needful, 
either  from  accidents,  or  the  lateness  of  individuals.  It 
is  worthy  of  remark,  that,  during  the  Hallel  of  each  day, 
the  crowd  expressed  the  ardour  of  their  feelings  at  par- 
ticular parts,  by  outward  tokens.  Thus,  when  they 
came  to  these  words  in  the  beginning  of  the  118th 
Psalm,  "  0  give  thanks  unto  the  Lord,"  all  the  multi- 
tude shook  their  branches.  The  same  thing  was  done 
twice,  when  the  band  came  to  the  25th  verse,  ''  Save 
now,  I  beseech  thee,  O  Lord,"  and  "  O  Lord,  I  beseech 
thee,  send  now  prosperity."  And  at  the  concluding 
verse,  "  O  give  thanks  unto  the  Lord,  for  he  is  good  ; 
for  his  mercy  endureth  for  ever  ;"  the  whole  multitude 
joined  a  fourth  time  in  the  shaking  of  their  lulebs,  which 
was  appointed  to  be  on  the  right  hand,  and  on  the  left: 
upwards  and  downwards.* 

Hitherto  the  people  had  only  joined  in  the  daily  morn- 
ing sacrifice ;  but  after  that  sacrifice  was  offered,  instead 
of  returning  home,  as  they  usually  did  on  other  days, 
they  immediately  joined  in  the  appointed  and  peculiar 
service  of  the  day.  And  that  which  was  enjoined  for 
the  first  day  of  the  feast,  or  that  concerning  which  we 
are  treating,  was  thirteen  bullocks,  two  rams,  fourteen 
lambs,  and  a  kid  '^  during  which,  we  are  informed  by 

^  Lightf.  Heb.  and  Taltn.  Exer.  Matt.  xxi.  11.        ^  Numb.  xxix.  12—16. 


THE  FEAST  OF  TABERNACLES.  457 

Lightfoot,  that  the  Levites  sang  the  105th  Psalm.  But 
the  priests  did  not  cast  lots  for  these  sacrifices,  as  for  the 
daily  sacrifice ;  for  the  traditions  so  ordered  it,  that  all 
the  four  and  twenty  courses  which  were  present,  had 
the  killing  and  offering  of  them  divided  among  them. 
Thus,  on  this  first  day  of  the  feast,  the  thirteen  bullocks, 
two  rams,  and  the  kid,  being  sixteen  in  all,  were  given 
to  sixteen  of  the  courses ;  making  two  animals  a-piece  to 
each  course  ;•  twelve  of  the  lambs  were  given  to  other 
six  of  the  courses,  making  two  a-piece  for  each  course ; 
and  the  remaining  two  lambs  to  the  remaining  two 
courses,  making  one  a-piece  for  each  of  them.  After 
these  general  and  appointed  sacrifices,  it  is  probable 
that  they  would  next  attend  to  the  sacrifice  that  was 
prescribed  for  the  prince  on  each  of  the  days  of  the 
feast,  as  mentioned  in  Ezek.  xlv.  25.  viz.  seven  bullocks 
and  seven  rams  for  a  burnt-offering,  and  a  kid  of  the 
goats  for  a  sin-offering,  with  their  meat-offerings  and 
drink-offerings. 

Such  was  the  manner  of  conducting  the  morning  sa- 
crifice, and  the  other  peculiar  services  that  were  ap- 
pointed for  the  morning  of  the  first  day  of  the  Feast  of 
Tabernacles.  If  they  had  no  vows,  nor  free-will-offer- 
ings, they  were  then  allowed  to  retire ;  but  if  they  owed 
any  of  these  to  the  Lord,  they  waited,  till  they  saw  them 
consumed  on  the  altar.  Let  it  not  be  thought,  however, 
that  they  left  the  Mountain  of  the  Lord's  House  in  con- 
fusion ;  for  they  went  in  succession  round  the  altar ;  set 
one  of  their  willow  branches  against  it ;  repeated  aloud 
Ps.  cxviii.  25,  ^^  Save  now,  I  beseech  thee,  0  Lord ; 
O  Lord  I  beseech  thee,  send  now  prosperity ;"  and  as 
they  retired  through  the  gates  in  the  Court  of  Israel 
nearest  the  altar,  they  solemnly  uttered  this  benedic- 
tion— "  Beauty  be  to  thee,  0  altar :  beauty  be  to  thee, 
0  altar."     At  present,  they  carry  these  branches  into 

Vol.  L  3  M 


45S  ANTIQUITIES  Of  THE  JEWS. 

the  synagogue,  and  provide  themselves  with  oranges 
and  citrons  in  countries  where  they  do  not  grow.  They 
make  it  a  part  also  of  their  ceremony  to  walk  round  the 
desk  in  the  middle  of  the  synagogue,  once  a  day  at  least, 
singing  Psalm  cxviii.  25,  &,c.  and  they  eat  nothing  till 
they  have  done  this.*  We  are  not  informed  how  the 
Israelites  spent  the  forenoon  :  but  after  dinner,  they  re- 
tired to  the  divinity  schools  to  hear  the  traditions  ex- 
pounded by  the  doctor :  for  there  were  four  sorts  of 
teachers  and  teaching  of  the  law  among  them  : — 1 .  In 
every  city  and  town  there  was  a  school  where  children 
were  taught  to  read  the  law  ;  and  if  there  was  any  town 
where  there  was  no  such  school,  the  men  of  the  place 
stood  excommunicated  till  such  an  one  was  erected.  2. 
There  were  the  public  preachers  and  teachers  of  the 
law  in  their  synagogues,'*  most  commonly  the  iixed  or 
settled  ministers,  or  angels  of  the  churches,  and  some- 
times learned  men  that  came  occasionally.'  3.  There 
were  those  who  had  their  divinity  schools  in  which  they 
expounded  the  traditions  to  their  scholars  or  disciples, 
of  which  there  is  frequent  mention  among  the  Jewish 
writers  ;  especially  of  tlie  schools  of  Hillel  and  Shammaiv 
Such  a  divinity  professor  was  Gamaliel.'^  And,  4.  The 
whole  Sanhedrin,  in  its  sessions,  was  the  great  school  of 
the  nation,  as  well  as  the  great  Judicatory  :  for  it  fixed 
the  sense  of  the  law,  especially  in  practical  matters ;  and 
expounded  Moses  witli  such  authority,  that  their  expo- 
sition was  not  to  be  questioned.  As  the  Jews  therefore 
went  in  the  afternoon  to  the  schools  of  the  third  kind,  I 
may  notice  that  the  doctor  did  not  speak  to  the  people 
himself,  but  whispered  the  Hebrew  of  the  traditions  into 
the  ear  of  the  interpreter,  who  rendered  them  in  the 


a  Calmet's  Diet.  Art.  Feast  of  Tabernacles.  ^  Acts  xv.  21 . 

'  Acts  xiii.  14.  **  Acts  xxii.  3. 


THE  FEAST  OF  TABERNACLES.  459 

mother  tongue  to  the  people  :  that  it  was  customary  in 
these  schools  to  propose  and  discuss  questions ;  and  that 
while  the  interpreter  preached  from  the  mouth  of  the 
doctor  the  people  sat  on  the  ground.^  In  this  way  were 
they  employed  in  the  afternoon,  and  when  the  hour  of 
evening  service  came,  they  returned  to  the  Temple  to 
witness  the  killing  and  offering  of  the  evening  sacrifice. 
On  ordinary  days,  and  during  the  other  feasts,  the 
end  of  the  evening  sacrifice  was  always  the  end  of  the 
public  service  ;  but  at  this  feast,  the  people  did  not 
leave  the  Temple  till  a  very  late  hour.  For  it  was  not 
till  night,  that  the  t^ejoicing  for  the  pouring  (nDKItJ^H 
no  nnOtS^)  out  of  the  water,  as  it  was  called,  was  ob- 
served ;  because  the  solemnity  of  the  public  service 
during  the  day  would  not  allow  them  to  do  it  at  that 
time.  Their  manner  of  observing  it,  therefore,  at  night, 
was  as  follows  :  they  all  met  in  the  Court  of  the  Women  ; 
the  women  above,  in  the  balconies  which  surrounded 
three  sides  of  the  Court,  and  the  men  below,  on  the 
ground.  The  Court  was  lighted  by  four  golden  lamps, 
one  on  each  side,  which  were  raised  to  a  great  height ; 
and  kept  burning  by  four  young  men  of  the  priesthood, 
who  ascended  them  by  a  ladder,  poured  into  each  of 
them  one  hundred  and  twenty  logs  of  oil,  and  supplied 
them  with  wicks  that  had  formerly  been  prepared  from 
the  old  coats  and  girdles  of  the  priests.^  Things  being 
thus  arranged,  the  pipe  of  the  Temple  (whatever  that 
was)  began  to  play ;  the  Levites  brought  their  instru- 
ments from  the  music  chambers,  under  the  fifteen  steps 
which  led  from  the  Court  of  the  Women  up  to  the  gate 
Nicanor,  and  seated  themselves  on  the  steps  ;  whilst 
those  who  could  join  in  the  vocal  department  also  took 

»  Lightf.  Heb.  and  Talm  Exer.  Matt.  iv.  23. 
'»  Lightf.  Heb,  and  Talm.  Exer.  .Tohn  vii.  2. 


460  ANTIQUITIES  OF  THE  JEWS. 

their  stations.  Nor  should  we  overlook  the  Psalms  that 
were  sung,  which  were  those  entitled  "  Psalms  of  De- 
grees," fifteen  in  number  (from  the  120th  to  thel34th  in- 
clusive,) and  answering  to  the  fifteen  steps  on  which  the 
musicans  sat. 

A  native  of  Britain  would  imagine,  that  all  the  au- 
dience would  sit  in  silence,  and  hear  attentively  the  sa- 
cred music  ;  but  that  did  not  coincide  with  the  Jewish 
idea  of  rejoicing.  When  merry  they  indeed  sang  psalms," 
but  they  also  danced,  like  David  before  the  ark,  and 
like  him  imagined  that  the  more  they  abased  themselves, 
the  more  commendably  they  acted.^  The  members  of 
the  Sanhedrin,  therefore,  rulers  of  synagogues,  doctors 
of  schools,  all  who  were  eminent  for  rank  or  piety,  ac- 
companied the  sacred  music  with  their  voices ;  and 
leaped,  and  danced,  with  torches  in  their  hands,  for  a 
.great  part  of  the  night,  while  the  women  and  common 
people  looked  on."  During  this  strange  kind  of  religious 
festivity,  frequent  ejaculations  were  uttered  by  the  ex- 
hibiters.  Thus  some  of  them  would  say,  "  Blessed  be 
thou,  O  my  youth,  which  hast  not  shamed  my  old  age," 
(these  were  called  men  of  performances  :)  others  would 
say,  "  Blessed  be  thou,  0  my  old  age,  which  hast  gain- 
said my  youth,"  (these  were  called  Chasidin,  and  men 
of  repentance  :)  and  both  of  them  would  exclaim, 
"  Blessed  is  he  that  hath  not  sinned  ;  and  he  that  hath 
sinned,  but  his  sin  is  pardoned." 

At  length  weariness,  sleep,  and  satiety,  concluding 
the  rejoicing  for  the  night,  they  parted,  some  to  their 
own  homes,  and  some  to  their  hired  apartments,  while 
others  remained  all  night  in  the  Court.  But  we  are 
not  to  think  that  so  public  a  meeting  would  be  dismissed 


'  James  v.  13.  •>  2  Sam.  vi.  14 — 22. 

=  BuxtorfF.  De  Synag.  Judaic,  cap.  21 


THE  FEAST  OF  TABERNACLES.  461 

without  due  solemnity.  For  at  the  appointed  time,  two 
priests  appeared  in  the  gate  Nicanor,  with  trumpets  in 
their  hands,  and  sounded.  They  then  descended  to  the 
tenth  step  and  sounded  a  second  time  ;  then  to  the  Court 
of  the  Women  and  sounded  a  third  time;  and  then  ad- 
vanced towards  the  east,  or  Beautiful  Gate,  sounding 
as  they  went.  This  was  the  signal  for  the  multitude  to 
retire  always  before  them ;  so  that  they  could  not  sur- 
round the  altar,  as  in  the  morning,  but  had  to  move  out 
in  a  contrary  direction ;  namely,  through  the  north, 
south,  and  east  gates  of  the  Court  of  the  Women.  And 
when  the  trumpeters  had  reached  the  east  gate,  they 
then  turned  themselves  round  to  the  Temple,  and  ut- 
tered the  following  words  :  "  Our  fathei's,  which  were 
in  this  place,  turned  their  backs  upon  the  Temple  of 
the  Lord,  and  their  faces  towards  the  east,  towards 
the  sun ;  but  as  for  us,  we  are  towards  him,  and  our 
eyes  are  towards  him."  After  which,  they  retraced 
their  steps  through  the  Court  of  the  Women  ;  and 
entered  the  Court  of  Israel,  and  of  the  Priests,  by  the 
gate  Nicanor. 

We  have  already  mentioned  three  reasons  why  the 
Feast  of  Tabernacles  was  a  time  of  unusual  rejoicing; 
namely,  because  it  commemorated  their  fathers  living  in 
booths  in  the  wilderness  ;  was  an  annual  thanksgiving 
for  the  in-gathering  of  the  harvest ;  and  an  evidence  of 
Jehovah's  gracious  return,  after  they  had  worshipped 
the  golden  calf.  But  it  is  not  easy  to  say,  what  was 
the  particular  cause  of  their  exceeding  rejoicing  for  the 
pouring  out  of  the  water.  Rabbi  Akibah  gives  this  as 
a  reason  :  "  Bring  the  libation  of  water  at  the  Feast  of 
Tabernacles,  that  the  showers  may  be  blessed  to  thee," 
in  conformity  with  Joel  ii.  23.  Maimonides  says,  "  It 
was  a  rejoicing  for  the  keeping  of  the  law,  to  which  no 
joy  was  comparable."     But  most  remarkable  is  that 


462  ANTIQUITIES  OF  THE  JEWS. 

passage  in  the  Jerusalem  Talmud,  upon  the  question  of 
Rabbi  Levi,  who  asked,  why  the  name  of  it  was  called 
the  drawing  of  water?  ^^ Because,"  says  the  Talmud, 
*•  of  the  drawing,  or  pouring  out  of  the  Holy  Ghost ; 
according  to  what  is  said  in  Is.  xii.  3,  ^  With  joy  shall 
ye  draw  water  out  of  the  wells  of  salvation.' "  Such 
are  some  of  the  reasons  why  the  Jews  rejoiced  so  greatly; 
but  all  of  them  agree,  <^^  that  he  who  never  saw  the  re- 
joicing of  the  dra'^ing  of  water,  never  saw  rejoicing  in 
his  life."^ 

There  is  only  one  thing  more  that  falls  to  be  noticed  on 
this  day,  and  that  is,  the  disposal  of  their  lulebs  after  they 
left  the  Court  of  the  Women.  When  these  were  intro- 
duced, it  was  not  their  custom  to  take  them  home ;  but  to 
carry  them  along  with  them  from  the  Court  of  the  Women, 
through  the  Sacred  Fence,  into  the  Court  of  the  Gentiles, 
where  they  were  arranged  around  the  piazzas  or  covered 
walks,  to  remain  till  next  morning.  But  it  often  hap- 
pened that  they  had  disputes  about  them,  and  sometimes 
they  were  lost,  so  that  the  Sanhedrin  very  properly  de- 
termined that  every  individual  should  carry  home  his 
luleb,  and  bring  it  back  with  him  on  the  following  day. 
Thus  decency  and  order  were  preserved.  The  fii'st 
night  of  this  feast  they  were  bound  to  lodge  within  the 
city,  but  all  the  other  nights  they  might  lodge  without 
it,  provided  they  kept  within  a  sabbath-day's  journey, 
or  two  thousand  cubits.^ 

We  have  now  gone  through  the  duties  and  ceremonies 
of  the  first  day  of  the  feast;  let  us  briefly  state  what  were 
the  duties  and  ceremonies  of  the  second. 

On  this  day  they  were  not  bound  by  their  traditions 
to  carry  their  lulebs  and  pomecitrons  with  them  where- 
ever  they  went.    It  was  only  necessary  that  they  should 

»  Succah,  per.  5.  ''  Lightf.  Heb.  and  Talm.  Exer.  John  viii.  1. 


THE  FEAST  OF  TABERNACLES.  463 

have  them  when  they  went  to  the  Temple.  On  the  se- 
cond day  also,  after  the  morning  sacrifice,  the  water  was 
brought  from  Siloam,  mixed  with  the  wine,  and  poured 
out ;  and  the  Hallel  was  sung  instead  of  the  ordinary 
psalm  for  the  day.  But  the  peculiar  sacrifices  for  that 
day,  which  came  next  in  course,  were  fewer  than  those 
on  the  former  day;  being  only  twelve  bullocks,  two 
rams,  fourteen  lambs,  and  a  kid ;"  and  they  were  di- 
vided among  the  courses  of  the  priests  as  follows :  the 
twelve  bullocks,  two  rams,  and  the  kid  (being  fifteen 
animals,)  were  given  to  fifteen  of  the  courses  to  be  slain; 
ten  of  the  lambs  were  given  to  other  five  of  the  courses 
for  the  same  end ;  and  the  remaining  four  lambs  were 
given  to  the  remaining  four  courses.  During  their  offer- 
ing, the  29th  Psalm  was  sung;  and  when  the  morning 
service  was  ended,  the  companies,  in  succession,  encom- 
passed the  altar  once,  as  on  the  former  day,  singing  Ps. 
cxviii.  25. ;  uttered  their  usual  benediction  of  the  altar ; 
and  retired  by  the  nearest  gate,  from  the  Court  of  the 
Priests,  home.  The  rest  of  the  day,  (including  the 
prince's  offering,  mentioned  Ezek.  xlv.  25.)  and  their 
rejoicings  in  the  evening  for  the  pouring  out  of  the  wa- 
ter, were  exactly  the  same  as  on  the  former  day. 

On  the  third  day  of  the  feast,  the  routine  was  as  on 
the  second  with  respect  to  the  luiebs,  pomecitrons,  mor- 
ning sacrifice,  pouring  out  of  the  water,  and  the  singing 
of  the  Hallel.  But  the  peculiar  sacrifices  were  fewer 
than  on  that  day ;  being  only  eleven  bullocks,  two  rams, 
fourteen  lambs,  and  a  kid:^  and  the  maimer  of  disposing 
of  them  among  the  courses  was  this :  the  eleven  bullocks, 
two  rams,  and  the  goat  (fourteen  in  number)  were  ofiered 
by  fourteen  of  the  courses ;  eight  of  the  lambs  were 
given  to  other  four ;  and  the  remaining  six  courses  had 

i  Numb.  xxix.  17—19.  ^  lb.  xxix.  20—22. 


464  ANTIQUITIES  OF  THE  JEWS. 

a  Iamb  a- piece.  The  Psalm  which  was  sung  during  their 
oiiering  up,  was  the  50th,  from  the  sixteenth  verse  to 
the  end.  And  when  the-  whole  morning  service  was 
ended,  the  encompassing  of  the  altar,  the  prince's  offer- 
ing, &:c.  till  the  end  of  the  rejoicing  in  the  evening,  were 
the  very  same  as  on  the  former  day. 

On  the  fourth  day  of  the  feast,  they  brought  their  lu- 
lebs  and  pomecitrons,  as  usual,  to  the  Temple  ;  attended 
the  daily  sacrifice  ;  witnessed  the  pouring  out  of  the  wine 
and  water ;  and  heard  the  Hallel  sung.  But  the  peculiar 
sacrifices  were  only  ten  bullocks,  two  rams,  fourteen 
lambs,  and  a  kid  f  and  the  manner  of  distributing  them 
among  the  courses  was,  to  give  the  ten  bullocks,  two 
rams,  and  the  kid  to  thirteen  of  the  courses ;  six  of  the 
lambs  to  other  three  of  the  sourses ;  and  the  remaining 
eight  courses  had  each  a  lamb.  The  Psalm  which  they 
sang  on  this  occasion  was  the  94th,  from  the  sixteenth 
verse  to  the  end.  And  the  encompassing  of  the  altar, 
the  prince's  offering,  &c.  till  the  end  of  the  rejoicing  in 
the  evening,  was  the  same  as  on  the  former  days. 

On  the  Jifth  day,  the  lulebs  and  pomecitrons  were 
again  brought ;  the  morning  sacrifice  was  offered ;  the 
water  mixed  with  wine  poured  out;  and  the  Hallel  sung. 
But  the  peculiar  sacrifices  were  daily  decreasing  in  num- 
ber ;  for  on  this  day  there  were  only  nine  bullocks,  two 
rams,  fourteen  lambs  and  a  kid  ;^  which  were  disposed 
of  among  the  courses  in  the  following  manner :  the  nine 
bullocks,  two  rams,  and  the  kid,  were  offered  by  twelve 
of  the  courses  ;  four  lambs  were  given  to  two  more  of  the 
courses ;  and  the  other  ten  to  the  remainder.  The  Psalm 
sung  during  their  offering  was  the  94th,  from  the  eighth 
verse  to  the  end.  And  the  encompassing  the  altar,  the 
prince's  offering,  &c.  till  the  end  of  the  rejoicing  at  night, 
were  exactly  the  same  as  on  former  days. 

»  Numb.  xxix.  23—25-  ^  lb.  xxix.  26—28. 


THE  FEAST  OF  TABERNACLES.  465 

On  the  sixth  day,  they  had  still  their  lulebs  and 
pomecitrons  when  they  went  to  the  Temple  to  attend 
the  morning  sacrifice,  to  witness  the  pouring  out  of  the 
wine  and  water,  and  to  hear  the  Hallel.  But  when  they 
began  the  peculiar  sacrifices  of  the  day,  they  found  them 
reduced  to  eight  bullocks,  two  rams,  fourteen  lambs,  and 
a  kid ;''  which  were  thus  disposed  of  among  the  courses : 
the  eight  bullocks,  two  rams,  and  the  kid  were  ofiered 
by  eleven  of  the  courses ;  one  course  offered  two  lambs; 
and  the  remaining  twelve  courses  had  the  remaining 
twelve  lambs.  The  Psalm  sung  on  the  occasion  was  the 
81st,  from  the  sixth  verse  to  the  end.  And  the  encom- 
passing the  altar,  the  prince's  oifering,  &c.  till  the  con- 
clusion of  the  rejoicing  at  night,  were  exactly  the  same 
as  on  former  days. 

On  the  seventh  day,  they  carried  their  lulebs  and 
pomecitrons  as  usual  to  the  Temple,  attended  the  daily 
sacrifice,  and  the  pouring  out  of  water  mixed  with  wine; 
heard  the  Hallel,  and  then  joined  in  the  peculiar  sa- 
crifices, which  were  seven  bullocks,  two  rams,  fourteen 
lambs,  and  a  kid.''  These  were  divided  among  the 
courses,  to  be  sacrificed,  as  follows :  the  whole  animals 
were  twenty-four  in  number,  and  each  course  received 
one.  The  Psalm  that  was  sung  on  the  occasion  was  Ps. 
Ixxxii.  5.  to  the  end.  After  which  they  proceeded  to  the 
prince's  offering,  &c.  encompassing  of  the  altar,  but  in- 
stead of  doing  it  once  only,  as  they  had  done  on  each  of 
the  preceding  days,  they  encompassed  it  seven  times, 
always  repeating  at  each  revolution,  Ps.  cxviii.  25. 
adding,  "  For  thy  sake,  O  our  Creator,  Hosanna ; 
for  thy  sake,  O  our  Redeemer,  Hosanna;  for  thy  sake, 
O  our  Seeker,  Hosanna ;"  as  if  they  implored  help  of 
the  Trinity ;  and  then  retired  blessing  the  altar,  and 

»  Numb.  xxix.  29-31.  ^  lb,  xxix,  32— S4. 

Vol.  I.  3  N 


466  ANTIQUITIES  OF  THE  JEWS. 

saying,  '^  Beauty  be  to  thee,  O  altar ;  beauty  be  to  thee^ 
O  altar."  On  this  seventh  day  of  the  feast,  which  they 
call  Hoscmna  Rabba,  the  modern  Jews  quit  their  myrtle 
and  palm  branches,  and  take  only  those  of  willow ;  with 
which  they  make  seven  turns  round  the  desk  in  their 
synagogue,  singing  the  29th  Psalm,  ^^Give  unto  the 
Lord,  O  ye  mighty,"  &e.  Such  was  their  conduct  in  the 
former  part  of  the  day ;  and  in  the  afternoon  they  at- 
tended the  Divinity  Schools,  and  after  them  the  evening 
sacrifice  at  the  Temple ;  but  at  night  they  had  no  re- 
joicings, because  the  eighth  day  of  the  feast  was  a  holy 
day,  and  (as  we  have  already  seen)  such  a  rejoicing 
would  have  interfered  with  it,  since  their  day  began  with 
the  sunsetting  of  the  day  before.  It  may  be  here  noticed, 
that  the  same  thing  happened  on  the  evening  before  the 
weekly  sabbath,  whatever  day  of  the  feast  it  fell  upon : 
they  had  no  rejoicings  in  the  Court  of  the  Women. 

The  eighth  day,  as  well  as  the  first,  was  accounted  a 
sabbath,*  on  which  no  servile  work  was  to  be  done,  that 
the  minds  of  the  people  might  be  duly  solemnized.  To 
the  Temple,  therefore,  on  this  day  did  all  the  Israelites 
devoutly  proceed,  with  their  lulebs  and  pomecitrons,  to 
attend  the  daily  service,  the  pouring  out  of  the  wine  and 
water,  the  singing  of  the  Hallel,  and  the  peculiar  sacri- 
fices. But  these  last  were  much  less  numerous  than  on 
the  former  days ;  for  they  consisted  of  only  one  bullock, 
one  ram,  seven  lambs,  and  a  kid;''  nor  are  we  told  either 
how  the  twenty-four  courses,  of  the  priests  divided  them 
among  them,  or  what  Psalm  was  sung  on  the  occasion. 
We  are  simply  told,  that  they  encompassed  the  altar 
once  as  on  the  first  six  days ;  repeated  Ps.  cxviii.  25 ; 
uttered  their  benediction  of  the  altar ;  retired  home  to 
breakfast ;  attended  the  Divinity  Schools  after  dinner ; 
went  to  the  evening  sacrifice  at  the  Temple ;  continued 

»  Levit.  xxiii.  39.  Numb.  xxix.  o5.  ^  Nuijib.  xxix.  36—38. 


THE  FEAST  OF  TABERNACLES.  467 

their  rejoicing  for  the  pouring  out  of  the  water  till  a  late 
hour ;  ate  their  poraecitrons ;  and  concluded  the  feast 
with  the  usual  formalities.  It  was  on  this  "  last  and 
great  day  of  the  feast  (as  being  a  holy  day)  that  Jesus 
stood  and  cried,  saying,  *  If  any  man  thirst,  let  him  come 
unto  me  and  drink.  He  that  believeth  on  me,  as  the 
Scripture  saith,  out  of  his  belly  shall  flow  rivers  of  living 
water.'  "*  We  are  not  told  at  what  time  of  the  day  he 
uttered  these  words;  but  if  it  was,  as  some  have  thought, 
while  the  priest  was  pouring  the  water  from  the  belly  of 
the  goblet,  on  the  foundation  of  the  altar,  it  would  give 
them  an  astonishing  energy,  although  the  respect  which 
Christ  uniformly  paid  to  public  ordinances,  would  ra- 
ther lead  us  to  conclude,  that  they  were  uttered  after 
the  public  service  was  ended. 

Such  were  the  usual  formalities  on  the  eight  days  of 
the  Feast  of  Tabernacles ;  but  Leo  of  Modena^  informs 
us,  that  the  influence  of  custom,  and  impulse  of  devotion, 
led  many  to  add  a  ninth,  which  was  called  '^^  the  joy  of 
the  law ;"  because  on  that  day  they  completed  the  read- 
ing of  the  Pentateuch;  and  Buxtorlf  "^  gives  a  full  ac- 
count of  it. 

Thus  have  we  finished  the  consideration  of  the  three 
principal  feasts,  which  the  males  of  Israel  were  enjoined 
to  attend  every  year  at  Jerusalem;  and,  on  reviewing  the 
whole,  there  were  several  things  which  naturally  strike 
a  reflecting  mind :  viz.  the  season  of  the  year  in  which 
they  were  observed ;  the  manner  in  which  the  Jews  pro- 
cured lodging  and  food,  while  attending  them;  the 
seeming  impolicy  of  leaving  the  land  defenceless  so  many 
times  in  the  year ;  and  the  striking  coincidence  between 
these  feasts,  and  some  remarkable  events  in  the  gospel 
history. 

»  John  vii.  37,  38.  ^  Part  ii.  ch.  7.  •  De  Synag.  Judaic,  cap.  27, 


466  ANTIQUITIES  OF  THE  JEWS. 

1.  The  time  of  the  year,  in  which  they  were  observed;, 
was  during  the  dry  season  of  Judea.  For  the  latter  rains, 
which  served  to  mature  the  crops,  in  our  spring,  but  be- 
fore their  harvest,  fell  before  the  Passover;  and  the 
former  rains  in  autumn,  which  was  their  seed  time,  had 
not  commenced,  when  they  were  commanded  to  observe 
the  Feast  of  Tabernacles ;  although  it  sometimes  hap- 
pened, that  they  were  scarcely  all  got  home  before  these 
began  to  fall.  Thus  was  the  ground  in  the  best  state  for 
travelling,  when  the  three  principal  feasts  were  ob- 
served ;  and  the  God  of  Israel,  in  his  religious  institu- 
tions, consulted  the  health  and  convenience  of  his 
people. 

2.  With  respect  to  the  manner  in  which  the  Jews  pro- 
cured food  and  lodging'  at  these  feasts,  it  may  be  ob- 
served, that  the  rich  often  shewed  their  charity  by  dis- 
tributing presents  of  food,  as  in  2  Chron.  xxxv.  7 — 9, 
and  that  when  these  were  inadequate,  other  means  were 
resorted  to.  These  may  be  explained  by  the  following 
extracts  from  some  modern  travellers  in  the  East.  Pitts, 
in  hrs  account  of  the  religion  and  mannei's  of  the  Maho- 
metans,^ says,  "  Mecca  has  not  one  thousand  families 
constantly  residing  in  it,  yet  seventy  thousand  pilgrims 
visit  it  every  year.  As  for  house-room,  the  inhabitants 
do  straiten  themselves  very  much,  in  order  at  this  time 
to  make  their  market.  And  as  for  such  as  come  last,  af- 
ter the  town  is  filled,  they  pitch  their  tents  without  the 
town,  and  their  abide  until  they  return  home.  As  for 
provisions,  they  always  bring  sufficient  with  them,  ex- 
cept it  be  of  flesh,  which  they  may  have  at  Mecca ;  but 
all  other  provisions,  as  butter,  honey,  oil,  olives,  rice, 
biscuit,  &c.  they  bring  with  them  as  much  as  will  last 
through  the  wilderness,  forward  and  backward,  as  well 

»  p.  87,  88. 


THE  FEAST  OF  TABERNACLES.  469 

as  the  time  they  stay  at  Mecca;  and  as  for  their  camels, 
they  bring  store  of  provender  with  them."  Hasselquist 
gives  us  nearly  the  same  account  ;^  for  when  he  was  at 
Cairo,  Jan.  1,  1751,  the  Mecca  caravan,  which  had  set 
out  the  10th  Sept.  before,  returned  to  that  city.  ^*'  It 
should  seem,"  says  he,  '^  that  a  hundred  thousand  souls 
coming  into  a  city  on  one  day,  would  occasion  a  great 
change  in  the  price  of  provisions ;  and  I  doubt  whether 
there  is  a  city  in  Europe  capable  of  receiving  at  once  so 
large  a  number  of  guests  without  feeling  it.  But  in  Cairo 
no  want  of  victuals  was  known  on  account  of  the  re- 
markable increase  of  inhabitants.  This  is  not  only  a 
proof  of  a  rich  country,  but  likewise  of  a  sparing  people, 
who  have  not  yet  forgot  that  nature  is  content  with  a 
little." — Such  are  the  words  of  Pitts  and  Hasselquist, 
and  they  shew  us  the  probable  manner  in  which  the 
Jews  would  lodge  and  support  themselves  during  the 
festivals.  Josephus  indeed  speaks  of  tents  without  the 
Temple  in  his  Antiquities.'' 

3.  With  regard  to  the  seeming  impolicy  of  leaving  the 
land  defenceless  during  these  times,  it  is  indeed  sur- 
prising (speaking  after  the  manner  of  men)  that  the 
neighbouring  nations  did  not  take  advantage  of  it.  For 
the  matter  was  no  secret ;  it  was  publicly  known  that  at 
three  set  times  every  year  they  were  commanded  to  be 
at  Jerusalem,  and  that  at  three  set  times  every  year  they 
actually  attended.  Why  then  were  not  inroads  made  at 
these  seasons,  to  slay  the  old  men,  women,  and  children, 
to  burn  their  cities,  and  carry  off  the  spoil  ?  How  shall 
we  account  for  the  enmity  of  their  foes  being  asleep  at 
these  particular  times,  when  the  land  was  defenceless ; 
and  perfectly  awake  at  everyother  season,  when  they  were 
at  home  and  ready  to  oppose  them?  Unless  the  Scriptures 

*  P,  103.  '■>  Chap.  xvii.  9. 


470  ANTIQUITIES  OF  THE  JEWS. 

had  given  a  solution,  the  matter  would  have  been  deemed 
inexplicable ;  but  these  tell  us  that  the  same  Being  who 
appointed  those  feasts,  guaranteed  the  security  of  the 
land  while  they  were  attending  them.  For  thus  runs  the 
promise  in  Exodus  xxxiv.  23,  24  :  "  Thrice  in  the  year 
shall  all  your  men-children  appear  before  the  Lord  God, 
the  God  of  Israel.    For  I  will  cast  out  the  nations  before 
thee,  and  enlarge  thy  borders :  neither  shall  any  man 
desire  thy  land,  when  thou  shalt  go  up  to  appear  before 
the  Lord  thy  God,  thrice  in  the  year."    Can  any  thing 
afford  us  a  more  striking  instance  of  a  particular  provi- 
dence ?    He  is  a  wall  of  fire  about  his  people  as  well  as 
the  glory  in  the  midst  of  them.     The  hearts  of  all  men 
are  in  his  hands.  He  maketh  the  wrath  of  man  to  praise 
him,  and  the  remainder  of  that  wrath,  which  will  not 
praise  him,  he  restraineth.  During  the  whole  period  be- 
tween Moses  and  Christ,  we  never  read  of  an  enemy  in- 
vading the  land  at  the  time  of  the  three  festivals ;  the 
first  that  occurs,  was  thirty- three  years  after  they  had 
withdrawn  from  themselves  the  divine  protection,  by 
embruing  their  hands  in  the  Saviour's  blood,  when  Ces- 
tius  the  Roman  general  slew  fifty  of  the  people  of  Lydda, 
while  all  the  rest  were  gone  up  to  the  Feast  of  Taber- 
nacles. A.  D.  66.*  I  shall  only  add  farther,  that  the  three 
great  festivals  were  honoured  with  three  remarkable 
events  in  the  Scripture  history.  The  Feast  of  Taberna- 
cles being  the  time  when  our  Saviour  was  born,  and 
when  in  the  beginning  of  his*  thirtieth  year  he  was  bap- 
tized ;  the  Passover,  the  time  when  he  was  crucified ; 
and  Pentecost,  the  time  when  the  Holy  Ghost  descended 
in  a  visible  manner  on  the  apostles.^ 

*  Joseph,  War,  ii.  19. 

i"  Lightf,  Harm,  of  the  Four  Evan,^elists,  part  i.  Luke  ill.  21.     Jennings's 
Jewish  Antiquities,  book  iii.  chap.  5. 


PART  VI. 


ON  THE  OTHER  FEASTS  AND  FASTS  OF  THE  JEWS. 


Oesides  the  three  great  festivals  which  have  been  de- 
scribed in  the  preceding  pages,  there  are  several  others 
that  were  celebrated  with  great  solemnity,  though  they 
did  not  require  all  the  males  to  present  themselves,  at 
Jerusalem,  before  the  Lord.  These  festivals  are,  the 
New  Moons — the  Feast  of  Trumpets — the  Feast  of  An- 
nual Expiation — the  Sabbath — the  Sabbatical  Year — 
the  Year  of  Jubilee — the  Feast  of  Purim,  or  of  Lots — 
the  Feast  of  Dedication,  and  certain  lesser  feasts  and 
fasts. 

SECT.  L 

JVew-Moons. — Feast  of  Trumpets. 

The  appointed  offerings  at  the  Feast  of  New-Moons ;  reason  of  its  institution ; 
way  in  which  the  modern  Jews  observe  it.  Feast  of  trumpets ;  time  of  its  ob- 
servance; peculiar  sacrifices;  additions  made  under  the  second  Temple;  way 
the  modern  Jews  observe  the  new  year.  The  three  Books  of  Fate  that  are 
then  supposed  to  be  opened. 

The  JVew  Moons,  or  first  days  of  every  month,  were 
accounted  as  sabbaths,"  and  the  divine  ordinance  con- 
cerning them  was  as  follows.  In  the  first  place,  a  burnt- 
offering  was  offered  up  at  the  Tabernacle,  or  Temple, 
of  two  bullocks,  one  ram,  and  seven  lambs.''  Secondly, 
the  meat-offerings  to  each  of  these  consisted  of  three 
tenth  deals  of  fine  flour,  mingled  with  oil,  for  each  bul- 

»  Amos  ?iii.  5,  b  Numb,  xr^jii.  11, 


472  ANTIQUITIES  OF  THE  JEWS. 

lock ;  two  tenth  deals  of  flour,  mingled  with  oil,  for  the 
ram ;  and  one  tenth  deal  of  fine  flour,  mingled  with  oil, 
for  each  lamb."  Thirdly,  the  drink-offerings  that  were 
attached  to  each.  Thus  half  a  hin  (or  thirty-six  egg-shells 
full)  of  wine  was  appointed  to  each  bullock ;  the  third 
of  a  hin  (or  twenty-four  egg-shells  full)  for  the  ram  ;  and 
the  fourth  of  a  hin  (or  eighteen  egg-shells  full)  for  each 
lamb.^  But  besides  this  burnt- off'ering,  with  its  meat  and 
drink-offerings,  there  was.  Fourthly,  a  kid  of  the  goats 
to  be  offered  for  a  sin- offering.""  And  these  were  the 
peculiar  offerings  for  the  day,  as  appointed  by  the  peo- 
ple, exclusive  of  the  bullock,  six  lambs,  and  a  ram,  which 
were  offered  by  the  prince ;  with  their  several  meat-of 
ferings.''  As  these  various  offerings  were  performed  in 
the  manner  already  described,  when  treating  of  the 
burnt,  sin,  meat,  and  drink-offerings,  it  will  be  sufii- 
cient  here  to  remark,  that  they  were  enjoined  to  be  of- 
fered every  new  moon,  besides  the  continual  burnt-offer- 
ing and  its  drink-offering,^  or  the  morning  and  evening 
sacrifice,  which  were  never  allowed  to  be  dispensed  with. 
And  while  they  were  offering  up  to  Jehovah,  we  are  in- 
formed in  Num.  x.  10.  that  they  were  attended  with  the 
blowing  of  trumpets  ;  and  in  2  Kings  iv.  23.  Is.  Ixvi.  23. 
Ezek.  xlvi.  1,  and  Amos  viii.  5,  that  it  was  customary 
for  the  pious  Israelites,  at  the  new  moons,  to  repair  to 
the  prophets,  and  public  teachers,  to  hear  the  word  of 
God.  Nay,  it  would  appear  that  some  kind  of  entertain- 
ment was  held  by  the  king  at  least  on  that  day ;  for  Da- 
vid, when  conversing  with  Jonathan  about  Saul's  hatred 
of  him,  says,  that  "  the  next  day  was  the  new  moon, 
when  he  ought  to  sit  with  the  king  at  meat,"  and  Jona- 
than speaks  of  David's  being  missed  at  that  time.^  Thus 


»  Numb,  xxviii.  12, 13.  •»  lb.  xxviii.  14.  •=  lb.  xxviii.  15, 

d  Ezek.  xlvi.  6,  7.  '  Numb,  xxviii.  15.  *  1  Sam.  xx.  5.  IS. 


NEW  MOONS. FEAST  OF  TRUMPETS.      473 

were  the  montlis,  as  they  began,  sanctified  to  the  Lord, 
and  he  was  acknowledged  as  the  length  of  their  days, 
and  the  giver  of  every  good  and  perfect  gift.    With  re- 
gard to  the  modern  method  of  observing  this  festival, 
Dr.  Jennings  tells  us,''  that  the  Jews  on  that  day  repeat 
certain  prayers  in  their  synagogues,  and  have  a  feast  in 
their  own  houses ;  and  that  some  devotees  fast  on  the 
eve  of  it,  many  of  them  adding  another  ceremony  about 
three  days  after,  when  they  meet  in  companies  in  the 
night,  in  some  open  place,  to  bless  God  in  a  prayer  of 
considerable  length,  for  having  created  the  moon,  and 
for  having  renewed  her,  to  teach  the  Israelites  that  they 
ought  to  become  new  creatures.  Then  they  leap  up  thrice 
and  say  to  the  moon,  "  As  we  leap  up  towards  thee,  with- 
out being  able  to  reach  thee,  so  may  it  be  impossible  for 
our  enemies  to  rise  up  against  us  to  hurt  us."  A  prayer 
which  marks  their  feeling  of  injury,  and  for  which,  un- 
fortunately, they  have  too  much  reason  to  complain. 

Next  to  the  new  moons  the  feast  of  trumpets  presents 
itself  to  our  notice :  it  is  so  called  from  the  blowing  of 
trumpets  on  that  occasion.''  It  was  appointed  to  be  held 
on  the  first  day  of  the  moon  in  the  seventh  month 
(Tizri,)  or  about  the  autumnal  equinox;  consequently 
on  the  first  day  of  their  civil  year — for  their  ecclesias- 
tical year  began  at  the  new  moon  in  Abibor,  about  the 
vernal  equinox.  All  servile  work  was  prohibited  upon 
it,  and  a  holy  convocation  of  the  people  for  religious 
purposes  was  enjoined.''  In  Num.  xxix.  2 — 5,  we  have 
a  distinct  account  of  the  peculiar  sacrifices  that  were  or- 
dered to  be  offered  on  the  first  day  of  the  year.  They 
were,  1.  A  burnt- offering,  consisting  of  one  young  bul- 
lock, one  ram,  and  seven  lambs  of  the  first  year  without 

"  Jewish  Antiq.  book  vi.  ch.  7.  ^  Levit.  xxiii,  24,  Numb..  \\\x  X, 

^-  Levit.  xxiii.  24,  25.  Numb.  xxix.  1. 

Vol.  T.  3  0 


474  ANTIQUITIES  OF  THE  JEWS, 

blemish.  2.  The  meat-ofFerings  for  each  of  these,  viz^ 
three  tenth  deals  of  fine  flour  mingled  with  oil  for  the 
bullock ;  two  tenth  deals  for  the  ram ;  and  one  tenth  deal 
for  each  of  the  lambs.  3.  A  kid  of  the  goats  was  to  be 
offered  for  a  sin-offering,  to  make  an  atonement.  And, 
lest  these  sacrifices  might  be  thought  to  supei'sede  the 
sacrifices  of  the  same  kind  that  were  appointed  to  be  of- 
fered on  the  morning  of  each  day,  and  at  the  new  moons, 
it  is  expressly  added  in  verse  6th,  that  these  are  to  be 
offered  up,  '^  beside  the  burnt- offering  of  the  month  and 
his  meat  offering ;  and  the  daily  burnt-offering  and  his 
meat-offering,  and  their  drink-offerings,  according  unto 
their  manner."  Consequently,  on  the  first  day  of  the 
civil  year,  there  were  three  kinds  of  sacrifices  offered 
up ;  first,  the  daily  morning  and  evening  sacrifice ;  se- 
condly, the  sacrifices  appointed  for  the  new  moons, 
which  we  were  lately  considering ;  and,  thirdly,  the  sa 
crifices  mentioned  above  as  peculiar  to  that  day,  besides 
the  occasional  sacrifices  which  any  individual  might  have 
to  offer. 

Such  was  the  divine  injunction  with  respect  to  the 
feast  of  trumpets  ;  and  I  do  not  find  that  the  traditions 
of  the  fathers  made  any  great  addition  to  it.  The  only 
further  injunction  issued  by  them  was,  that  whereas,  in 
the  other  places  throughout  the  land,  the  beginning  of 
the  year  was  announced  with  trumpets  made  of  rams' 
or  sheep's  bonis ;  it  was  announced  at  the  Temple  both 
with  these  and  with  two  silver  trumpets,  and  the  Levites 
or  sacred  band,  at  the  temple,  on  that  day  sang  the  81st 
Psalm.  But  if  the  first  day  of  the  year  fell  upon  the  fifth 
day  of  the  week,  on  which  day  (as  we  formerly  saw  in 
part  iii.  section  4.)  this  psalm  was  appointed  always  to 
be  sung  during  the  offering  of  the  morning  sacrifice ; 
they  then  sang  it  twice  over,  viz.  once  at  the  daily  sa- 
crifice, and  once  at  the  additional  sacrifice,  beginning 


1 


NEW  MOONS. FEAST  OF  TRUMPETS.      475 

one  of  the  times  at  the  6th  verse,  but  whether  the  first 
or  last  time  is  not  said.  And  if  the  new  year  fell  upon 
the  sabbath,  the  psalms  for  the  first  day  of  the  year 
were  sung,  and  took  place  of  the  psalms  which  in  that 
section  were  said  to  be  appointed  for  the  sabbath. 

Thus,  as  the  feast  of  new  moons  was  the  sanctifying 
of  each  month,  so  the  feast  of  trumpets  was  the  sanctify- 
ing of  each  year,  and  a  reminding  of  the  Israelites  that 
all  their  times  were  in  God's  hand.  How  rational  and 
dignified  was  this  conduct  throughout  the  land  of  Judea, 
when  compared  with  the  general  practice  of  other  na- 
tions !  For,  instead  of  making  the  new  year  a  day  of 
devotion,  it  is  commonly  a  day  of  idleness  and  dissipa- 
tion. At  the  present  day,  as  we  are  told  by  Calmet, 
Leo  of  Modena,*  Buxtorff',^  and  Basnage,*"  the  Jews  are 
accustomed  on  this  evening  to  wish  one  another  a  good 
year,  to  make  better  cheer  than  ordinary,  and  to  sound 
the  trumpet  thirty  times  successively.  During  this  feast, 
which  lasts,  it  seems,  the  two  first  days  of  the  year,  bu- 
siness is  suspended,  and  they  hold,  by  tradition,  that  on 
this  day  God  particularly  judges  the  actions  of  the  fore- 
going year,  and  disposes  the  events  of  the  year  follow- 
ing. Wherefore,  on  the  first  days  of  the  foregoing 
month,  or  eight  days  at  least  before  the  feast  of  trum- 
pets, they  generally  apply  themselves  to  works  of  peni- 
tence, and  the  evening  before  the  feast  many  of  them 
receive  39  lashes  by  way  of  discipline.  On  the  first 
evening  of  the  year,  and  which  precedes  the  first  day 
of  Tizri  (for  their  evening  precedes  their  morning,)  as 
they  return  from  the  synagogue  they  say  to  one  another, 
*'  May  you  be  written  in  a  good  year ;"  to  which  the 
other  answers,  "  And  you  also."  On  their  return  home, 


»  Ceremonies  of  the  Jews,  part  ui.  ch.  5.  •>  De  Synag.  Jud.  cap.  23, 

'  History  and  Religion  of  the  Jews,  book  v.  cb.  11. 


476  ANTIQUITIES  OF  THE  JEWS. 

they  serve  up  at  table  honey  and  unleavened  bread,  and 
whatever  may  signify  a  plentiful  and  happy  year.  Some 
of  them,  on  the  morning  of  these  two  feasts,  go  to  the 
synagogue  clothed  in  white,  in  token  of  purity  and  pe- 
nitence. Among  the  German  Jews,  some  wear  the  habit 
which  they  have  appointed  for  their  burial,  and  this  is 
done  as  a  mortification. 

On  this  day  they  repeat  in  the  synagogue  several  ap- 
propriate prayers  and  benedictions.  They  take  the 
Pentateuch  very  solemnly  from  its  chest,  and  call  upon 
five  persons  to  read  the  portion  which  describes  the 
sacrifice  that  was  appointed  for  that  day  ;  then  they 
twenty  times  sound  a  horn,  sometimes  very  slowly,  and 
at  other  times  quickly,  to  remind  them,  as  they  explain 
it,  of  the  judgments  of  God,  to  intimidate  sinnei^,  and 
induce  them  to  repent.  After  prayers  they  return  to 
their  houses,  to  take  som€  refreshment,  and  spend  the 
rest  of  the  day  in  hearing  sermons,  and  in  other  exer- 
cises of  devotion.  The  two  days  of  the  feast  being  ob- 
served exactly  in  the  same  manner,  a  more  particular 
description  of  the  latter  would  be  unnecessary.  It  may, 
however,  be  remarked,  with  respect  to  their  prepara- 
tion for  the  feast,  that  many  of  the  Jews  plunge  them- 
selves in  cold  water,  confessing,  as  they  descend  into 
it,  their  numerous  sins,  and  beating  their  breasts ;  and 
they  plunge  themselves  over  the  head,  that  they  may 
appear  entirely  clean  before  God,  for  they  think  that, 
on  this  day,  God  assembles  his  council,  or  his  angels, 
and  that  he  opens  his  book  to  judge  all  men.  Three 
sorts  of  books,  they  imagine,  are  opened ;  viz.  the  bock 
of  life  for  the  just;  the  book  of  death  for  the  wicked; 
and  the  book  of  a  middle  state,  for  such  as  are  neither 
very  good  nor  very  bad.  In  the  two  books  of  life  and 
death  they  conceive  there  are  two  kinds  of  pages,  one 
for  this  life,  and  the  other  for  the  next;  for  it  often  hap 


FAST  OF  ANNUAL  EXPIATION.  477 

pens  that  the  wicked  are  not  punished  in  this  life  ac- 
cording to  their  demerits,  whereas  the  just  suffer  se- 
verely, as  if  they  had  incurred  the  displeasure  of  God. 
This  conduct  of  the  Almighty  is  the  reason  why  no  one 
can  he  sure  of  his  state,  but  is  uncertain  whether  he  be 
worthy  to  be  loved  or  hated.  With  respect  to  the  middle 
class,  they  think  that  they  are  not  written  down  any  where, 
for  God  delays  it  till  the  day  of  annual  expiation,  which 
is  the  tenth  day  after,  to  see  if  they  will  reform ;  and 
then  their  sentence   is  fixed  either  for  life  or  death. 
Such  are  the  ceremonies  with  which  the  modern  Jews 
are  said  to  observe  the  feast  of  trumpets ;  but  it  should 
ever  be  recollected,  that  these  ceremonies  are  far  from 
being  universal;  for  in  countries  where  superstition  pre- 
vails, they  insensibly  become  tinctured  with  it,  and  in 
countries  where  a  more  rational  mode  of  thinking  is 
general,  they  as  naturally  adopt  a  more  rational  ritual. 

SECTION    II. 

Fast  of  Annual  Expiation. 

Reason  of  its  appointment ;  day  when  observed ;  the  previous  training  of  the 
high  priest  for  seven  days ;  care  of  the  Pharisees  to  prevent  innovation,  and 
to  keep  him  awake  the  night  before.  The  ten  washings  and  five  bathings  of 
the  high  priest ;  the  preparatory  sacrifices ;  those  for  himself  and  the  priests ; 
the  casting  of  the  lots  for  the  scape  goat ;  the  sacrifices  for  the  people ;  his 
four  entrances  into  the  holy  of  holies ;  his  sanctifying  the  holy  place  ;  the 
court  of  the  priests  and  the  altar.  The  scape  goat  sent  into  the  wilderness  j 
sections  of  the  law  that  were  i-ead  by  the  high  priest  in  the  court  of  the  wo- 
men ;  burnt  offerings  appointed  for  the  Israelites ;  way  in  which  the  modern 
Jews  observe  this  fast.  Practical  reflections. 

After  the  Feast  of  Trumpets  naturally  comes  the 
feast  or  rather  Fast  of  annual  Expiation  or  Atonement. 
It  is  called  *-|53  Caper,  or  Expiation,  by  the  Jews,  be- 
cause it  was  instituted  for  the  expiation  of  all  the  sins, 
irreverences,  and  pollutions  of  all  the  Israelites,  from 


478  ANTIQUITIES  OF  THE  JEWS. 

the  high  priest  to  the  lowest  of  the  people,  committed 
by  them  throughout  the  year.  Upon  this  day  they 
fasted  strictly,  accounted  it  a  sabbath,  kept  on  it  a  holy 
convocation,*  and  the  persons  who  performed  any  labour 
were  liable  to  death.'' 

But  let  us  attend  to  it  more  particularly,  and  instead 
of  describing  the  original  institution,  and  the  subsequent 
additions  separately,  let  us  advance  at  once  to  the  days 
of  our  Saviour,  and  see  how  the  service  was  made  up  of 
them  both.  In  the  first  place,  then,  although  the  day 
of  atonement  was  fixed  annually  to  the  tenth  day  of  the 
seventh  month,''  or  the  third  of  our  October,  supposing 
the  new  moon  in  Abib  to  have  appeared  that  year  oh 
the  21st  of  March,  yet  they  began  their  preparation  for 
it  seven  days  before,  by  I'emoving  the  high  priest  from 
his  own  house  to  the  chamber  which  we  formerly  no- 
ticed, on  the  south  side  of  the  court  of  Israel  called 
Peredriii,  lest  he  might  contract  such  a  pollution  from 
any  of  his  family  as  might  incur  a  seven  days  unclean- 
ness,  and  thereby  unfit  him  for  performing  his  ponti- 
fical duties. "^  This  was  the  case  also  with  the  later  Egyp- 
tian priests,  who  learned  it,  probably,  from  the  Jews, 
of  whom  Chseremon  the  stoic  says,  that  when  the  time 
was  at  hand  that  they  were  to  perform  some  very  sacred 
and  solemn  service,  they  spent  several  days  in  preparing 
for  it ;  sometimes  42,  but  never  under  seven,  when  they 
abstained  from  all  animal  food,  most  kinds  of  herbs  and 
pulse,  and  especially  from  intercourse  with  women.*"  To 
which  Juvenal  refers  in  the  following  lines  :^ 

lUe  petit  veniam  quoties  non  abstinet  uxor 
Concubitu,  sacris  observandisque  diebus. 


»  Levit.  xvi.  31.  xxiii.  27,  28.  Num.  xxix.  7.  ■>  Levit.  xxiii.  ZO. 

^  Levit.  xvi.  29.  xxiii.  27.  Num.  xxix.  7-  "^  Levit.  xv.  24. 

•^  Apud  Porphyr.  de  Abstmentii,  Lib.  iv.  sect,  7.        *  Sat.  vi.  536,  537. 


FAST  OF  ANNUAL  EXPIATION,  479 

But  the  Jews  were  not  only  anxious  to  prepare  the 
high  priest  for  the  day  of  annual  expiation,  by  keeping 
him  for  seven  days  from  every  ceremonial  pollution, 
they  also  appointed  another  priest  as  his  substitute,  to 
prevent  the  work  from  being  stopped  by  any  accident 
(which  once  happened  in  the  case  of  Matthias,  the  31st 
high  priest,  when  Joseph  his  kinsmen  was  chosen  to 
assist  him.)'  And  on  the  3d  and  7th  of  these  days  he 
was  besprinkled  with  the  ashes  of  the  red  heifer,  lest  he 
might  inadvertently  have  been  defiled  by  a  dead  body. 
On  the  morning  of  the  day  before  that  of  the  atonement, 
they  brought  him  to  the  east  gate  of  the  court  of  the 
Gentiles,  where  they  made  bullocks  and  rams  and  lambs 
to  pass  before  him,  to  make  him  the  better  acquainted 
with  their  several  natures,  and  on  every  day  of  the 
seven,  they  caused  him  to  sprinkle  the  blood  of  the  daily 
sacrifice,  to  burn  the  parts  of  it  upon  the  altar,  to  offer 
the  incense,  and  to  trim  the  lamps,  that  when  he  was 
publicly  called  he  might  not  be  deficient.  Add  to  all 
this,  as  the  service  of  the  day  was  much  diversified,  and 
the  high  priest  should  certainly  know  his  duty,  they 
committed  him,  for  a  part  of  each  of  the  days,  to  some 
ciders  of  the  sanhedrin,  who  read  to  him  the  Rubric, 
prefacing  it  with  an  observation,  which  shows  us  clearly 
how  the  high  priesthood  was  filled  in  later  times, 
*'  Thou  who  art  high  priest,  read  thou  thyself;  but  it 
may  be  thou  hast  forgotten,  or  it  may  be  thou  hast  not 
learned,"  therefore,  no  doubt,  they  would  add,  we  will 
do  it  for  you. 

Let  us  in  the  next  place  notice  the  care  of  the  Phari- 
sees to  prevent  any  one  from  making  innovations  in  the 
service  but  themselves ;  for  after  the  high  priest  had 
been  instructed  by  the  elders  of  the  sanhedrin  as  to  the 


Joseph.  Antiq.  xvii.  6. 


480  ANTIQUITIES  OF  THE  JEWS. 

routine  of  duty,  lie  was  brought  by  the  priests  into  the 
chamber  called  Jibtines,  or  the  Incense  chamber,  which 
was  in  the  neighbourhood  of  Peredrin,  to  learn  to  handle 
the  incense/  and  to  take  an  oath  as  to  the  way  of  burn- 
ing it,  when  he  entered  into  the  holiest  of  all.     Their 
words  on  that  occasion  were  as  follow :  '^  High  priest, 
we  are  the  messengers  of  the  sanhedrin,  and  thou  art 
our  messenger,  and  that  of  the  sanhedrin ;  we  adjure 
thee,  by  Him  that  caused  his  name  to  dwell  in  this  house, 
that  thou  alter  not  any  thing  of  what  we  have  spoken 
unto  thee:"  after  which  they  parted  from  him  weeping. 
The  reason  of  which  solemn  adjuration  was,  because  a 
Sadducee,  in  contempt  of  the  written  word,^'  and  of  their 
traditions,  at  one  time  had  dared  to  kindle  the  incense 
without  the  veil,  and  to  carry  it  smoking  within;  where- 
as he  ought  not  to  have  kindled  it  till  within  the  veil. — 
There  is  only  one  thing  farther  concerning  the  prepa- 
ration of  the  high  priest,  viz.  his  conduct  during  the 
night  that  preceded  the  solemnity;  for  he  might  not 
eat  plentifully,  although  he  had  to  fast  the  whole  of 
next  day,  for  fear  of  falling  asleep,  and  thereby  having 
a  chance  of  unfitting  himself  for  the  solemn  work  :*  but 
all  the  night  he  had  either  to  read  and  expound  the 
Scriptures  to  others,  if  he  was  able,  or  to  hear  them 
read  and  expounded  by  others.   The  portions  that  were 
commonly  selected  by  the  readers  were  such  parts  of 
Chroni(;les,  Ezra,  Job,  or  Daniel,  as  they  judged  to  be 
best  suited  for  calling  into -exercise  the  devout  affec- 
tions. 

Thus  have  we  arrived  at  the  morning  of  the  day  of 
atonement,  and  our  duty  is  to  follow  him  through  all  its 
parts. 

In  the  first  place,  then,  leaving  the  chamber  called 

»  Levit.  xvj.  12.  ^  lb.  xvi.  12, 13.  '  lb.  xv.  ICv 


FAST  OF  ANNUAL  EXPIATION.  481 

Peredririf  where  he  had  spent  the  night  in  the  manner 
we  have  just  now  seen,  he  went  to  the  bath  which  was 
above  Abthies,  or  the  Incense  Chamber ;  for  the  tradi- 
tions had  enjoined,  "  that  he  should  wash  his  hands  and 
feet  ten  times,  and  bathe  his  whole  body  five  times  in 
the  course  of  the  day."  It  is  not  said  where  the  wash- 
ings should  be,  because  these  were  always  at  the  lavcr, 
which  stood  in  the  court  of  the  priests :  but  the  places 
of  bathing  are  distinctly  marked ;  for  the  first  bathing 
is  enjoined  to  be  in  the  chamber  above  the  Incense 
Chamber  (whither,  we  have  seen,  the  high  priest  went,) 
and  the  other  four  in  the  opposite  side  of  the  court  in 
the  chamber  called  Eperue.  Here,  then,  in  this  apart- 
ment above  the  Incense  Chamber,  he  laid  aside  his  or- 
dinary dress,  bathed  himself  for  the  first  time,  and  put 
on  the  rich  garments  peculiar  to  his  ofilce.  Habited 
with  these,  he  instantly  descended  into  the  court  of  the 
priests ;  went  to  the  laver,  as  the  custom  was  of  the 
priest  who  officiated,  to  wash  his  hands  and  feet  for  the 
first  time ;  proceeded  thence  to  the  north  side  of  the 
altar  to  kill  the  morning  sacrifice;  ascended  the  altar 
with  the  several  pieces,  and  laid  them  on  the  fire;  went 
into  the  holy  place  to  trim  the  lamps  and  offer  the  in- 
cense; blessed  the  people  on  the  top  of  the  steps  of  the 
porch ;  and,  in  short,  did  all  that  belonged  to  the  ordi- 
nary morning  service. 

Having  finished  this  part  of  his  duty,  the  next  thing 
was  to  solemnize  his  own  mind  and  the  people's  by  some 
previous  sacrifices.  These,  in  Numbers  xxix.  8 — 11, 
are  said  to  be  as  follow :  a  bullock,  a  ram,  and  seven 
lambs  for  a  burnt  offering,  with  their  proper  meat  offer- 
ings ;  and  a  kid  of  the  goats  for  a  sin  offering :  and  when 
he  had  finished  these,  he  washed  his  hands  and  feet  at 
the  laver  the  second  time. 

Vol.  I-.  3  P 


482  AMTIQUITIES  OF  THE  JEWS. 

On  Other  extraordinary  days  the  people,  after  such 
sacrifices,  would  have  been  allowed  to  go  home  to  break- 
fast ;  but  as  this  was  literally  a  fast  day,  the  public  ser- 
vice proceeded  as  follows  :  the  high  priest  having  re- 
tired to  the  chamber  Eperiie,  formerly  mentioned,  pro- 
ceeded to  strip  himself  of  his  rich  habiliments,  to  bathe 
himself  in  water  for  the  second  time,  and  to  dress  him- 
self in  a  plain  white  linen  suit,  like  the  other  priests.^ 
The  reason  of  which  evidently  was,  to  show  the  people, 
that  when  he  appeared  as  a  sinner  to  expiate  their  sins 
and  his  own,  he  ought  to  be  clothed  in  the  garments  of 
humility ;  that  the  highest  and  lowest  were  then  on  a 
level,  and  that  there  is  no  distinction  of  persons  with 
God. 

This  change  being  made,  he  went  from  Eperue  to  the 
court  of  the  priests,  to  attend  the  more  solemn  part  of 
that  day's  service ;  but  as  it  was  an  established  rule 
among  the  priesthood  that,  when  those  who  were  offi- 
ciating left  the  court  of  the  priests  for  any  reason,  they 
had  to  wash  their  hands  and  feet  at  the  laver  when  they 
returned,  let  us  suppose  that  he  did  this,  and  it  will  sup- 
ply one  of  those  washings  which  Lightfoot  has  omitted  ; 
for  he  only  mentions  nine  in  his  account  of  the  day,  al- 
though he  elsewhere  tells  us  that  ten  were  enjoined.*" 
This  third  washing  being  performed,  he  went,  in  his 
plain  dress,  to  the  north  side  of  the  altar,  where  the 
more  holy  sacrifices  were  always  killed,  and  there  he 
found  the  bullock  and  the  ram  that  were  enjoined  by  the 
law  to  be  brought  for  himself  and  the  other  priests,*" 
standing  at  the  place  of  rings  ;  as  also  the  two  kids-  of 
the  goats,  and  the  ram  that  were  for  the  congregation  of 
Israel,  which  stood  a  little  farther  back  in  the  north-east 


Levit.  xvi.  4.  ''  Prospect  of  tlie Temple,  ch.  24. 

I.evit.  xvj.  3.6.  11.  33. 


FAST  OF  ANNUAL  EXPIATION.  483 

corner.*  The  bullock  and  the  goats  were  for  sin  offer- 
ings, and  the  rams  for  burnt  offerings.  At  present  we 
have  only  to  do  with  the  sin  offerings,  but  the  burnt  of- 
ferings will  fall  to  be  considered  afterwards. 

Let  us  begin,  then,  with  that  which  was  destined  for 
the  high  priest,  and  his  brethren.^  Sin  offerings,  as  we 
have  already  seen,  had  the  sins  of  the  offerer  judicially 
transferred  to  them  by  the  laying  on  of  hands ;  accord- 
ingly the  high  priest  went  up  to  the  bullock,  stood  with 
his  face  to  the  temple,  laid  both  his  hands  on  the  head 
of  the  animal,  and  solemnly  pronounced  the  following 
words :  "  O  Lord,  I  have  sinned,  done  perversely,  and 
transgressed  before  thee,  I  and  my  house.  I  beseech 
thee,  O  Lord,  expiate  the  sins,  perversities,  and  trans- 
gressions whereby  I  have  sinned,  done  perversely,  and 
transgregsed,  I  and  my  house,  as  it  is  written  in  the  law 
of  Moses,  thy  servant,  saying,  For  on  this  day  he  will 
expiate  for  you,  to  purge  you  from  all  your  sins  before 
the  Lord,  that  ye  may  be  clean  -P  evidently  referring 
to  Levit.  xvi.  30,  where  these  words  are  to  be  found. 

Having  made  this  confession,  he  left  his  own  sin  of- 
fering for  a  time,  and,  turning  round  to  the  right  hand;, 
went  to  the  north-east  corner  of  the  court,  where  the 
two  kids  of  the  goats,  intended  for  the  congregation, 
were  ordained  to  stand.  There  he  cast  lots,  in  the  fol- 
lowing manner,  which  should  be  the  scape  goat,  and 
which  should  be  killed.  Two  pieces  of  gold,  exactly 
similar,  the  one  with  the  words  "  For  the  Lord,"  and 
the  other  with  the  words  ''•  For  Azazel,'^  or  the  scape 
goat,  written  upon  them,  being  put  into  a  box  called 
♦57p  Kelpi,  and  the  two  goats  being  set  before  him,  the 
one  on  his  right  hand  and  the  other  on  his  left,  the  high 
priest,  attended  by  his  sagan  or  deputy,  and  the  chief 

»  Levit.  xvi.  5.  ''  Levit.  xvi,  6,  11. 


484  ANTIQUITIES  OF  THE  JEWS. 

of  the  house  of  his  father^  proceeded  to  put  his  two 
hands  into  the  box,  and  to  take  out  a  lot  in  either  hand. 
If  the  lot  for  the  scape  goat  chanced  to  be  in  his  right 
hand,  the  sagan  who  stood  on  that  side  said,  "  Sir,  lift 
up  your  right  hand,''  and  the  goat  on  the  right  hand 
became  the  scape  goat;  but  if  the  lot  for  the  scape  goat 
happened  to  be  in  his  left  hand,  the  chief  of  the  house 
of  his  father,  who  stood  on  that  side,  said  to  him,  "  Sir, 
lift  up  your  left  hand,"  and  the  goat  on  the  left  hand 
was  then  the  scape  goat.  The  consequence  of  all  this 
was,  that  the  one  for  the  Lord  was  ordered  to  the  place 
of  rings,  to  be  killed  when  the  proper  time  came,  and 
the  other,  for  Azazel,  having  a  scarlet  list  tied  on  its 
forehead  by  the  high  priest,  was  allowed  to  remain 
where  it  was  till  the  time  of  its  being  taken  by  a  person 
to  the  wilderness.  This  stripe  of  scarlet  cloth  is  called 
by  the  rabbins  (nniMV  piJ'?)  Leshun  zeurith,  or  the 
scarlet  tongue.  We  are  informed,  in  the  Jewish  writ- 
ings, that  they  expected  the  cloth  to  turn  white,  when 
tied  on  the  head  of  the  goat,  according  to  Is.  i.  18  ;  that 
it  actually  did  so  in  the  days  of  Simon  the  Just,  but  that 
for  forty  years  before  the  destruction  of  Jerusalem  it 
never  changed.  It  does  not  become  me  to  question  the 
fact,  or  to  say  whether  the  change  might  not  easily  have 
been  accomplished  by  chemical  means  ;  but  it  may  be 
observed,  that  their  own  confession  should  prove  a  ground 
of  serious  thought  to  every  pious  Israelite  ;  for  if  it  has 
never  changed  since  the  death  of  Christ,  which  happened 
about  forty  years  before  the  destruction  of  Jerusalem, 
the  deed  of  their  fathers  in  imbruing  their  hands  in  hjs 
blood,  and  praying  that  it  might  remain  on  themselves 
and  their  children,  may  still  be  hanging  over  their  guilty 
nation,  which  an  immediate  application  to  him,  as  the 
true  scape  goat,  can  only  remove.  But  let  us  return  to 
the  high  priest. 


FAST  OF  ANNUAL  EXPIATION.  485 

Having  thus  fixed  the  destiny  of  the  goats,  he  returned 
to  his  own  sin  offering,  and  laying  his  hands  a  second  time 
on  its  forehead,  repeated  the  former  confession,  with  this 
short  addition  after  the  w^ords,  "I  and  my  father's  house, 
the  sons  of  Aai'on  and  thy  holy  people,  as  it  is  written,'' 
&c.  which  being  done,  he  killed  the  bullock,  according 
to  the  manner  described  under  the  article  '^  Sin  Offer- 
ings ;"  took  its  blood  in  a  proper  vessel,  and  giving  it 
to  a  priest  to  take  to  the  top  of  the  steps  of  the  porch 
that  led  into  the  temple,  and  to  stir  it  lest  it  should  con- 
geal, he  himself  went  up  the  ascent  of  the  altar,  to  the 
little  fire  on  the  south-west  corner,  whence  he  took  a 
censer  of  coals,"*  descended  with  them  to  the  court  of  the 
priests,  and  set  them  on  a  bench,  till,  from  a  vessel  of 
incense  that  was  brought  him  by  a  priest,  he  had  taken 
two  handfuls  of  it  to  put  into  a  dish.  Thus  prepared, 
he  took  up  the  censer  of  coals  in  his  riglit  hand,  and  the 
plate  with  incense  in  his  left ;  ascended  the  steps  of  the 
temple  amidst  the  anxious  wishes  and  prayers  of  the 
multitude ;  crossed  the  porch  and  holy  place ;  opened 
the  outer  veil  that  led  into  the  holy  of  holies,  on  the 
south  side,  and  the  inner  veil  on  the  north  side,"*  where, 
standing  before  the  ark,  he  placed  the  censer  of  coals  on 
the  floor,  emptied  the  plate  of  incense  into  his  hand ; 
laid  it  on  the  coals,  and  staid  till  the  place  was  filled 
with  the  smoke,'  when,  retiring  backwards  till  he  came 
without  the  veil,  he  utterec^the  following  short  prayer: 
^^  O  Lord  God,  let  it  be  thy  good  pleasure  that  this  year 
may  have  favourable  rains  ;  and  let  not  thy  sceptre  de- 
part from  Judah,  nor  thy  people  Israel  want  sustenance, 
nor  the  prayer  of  wicked  transgressors  come  before 
thee."     This  being  finished,  he  returned  to  the  door  of 


"  Levit.  xvi.  12.  ">  Lightf.  Heb.  atid  Talm.  Eser,  on  Matt,  xxvii,  51. 

'  Levit.  xvi.  12,  13. 


486  ANTIQUITIES  OF  THE  JEWS. 

the  porch,  took  the  blood  of  the  bullock,  which  had  been 
stirred  all  the  while,  lest  it  should  congeal ;  brought  it 
into  the  holy  of  holies;  sprinkled  it  with  his  finger, 
once  upon  the  mercy  seat  eastward,  or  on  that  side  of  it 
which  was  next  to  himself :  and  seven  times  before  the 
mercy  seat,''  or  on  the  foreside  of  the  ark  (as  the  Jews 
explain  it,)  between  the  staves  that  carried  the  ark,  for 
the  two  staves  still  remained  in  the  rings,  but  drawn  out 
so  as  to  allow  the  ark  to  stand  close  to  the  wall,  and  to 
have  their  ends  pointing  towards  the  veil  that  divided 
the  most  holy  from  the  holy  place.** — These  things  being 
done,  he  left  the  censer  with  the  coals  and  incense  burn- 
ing before  the  ark,  but  retired  backwards  through  the 
veil,  with  the  blood  of  the  bullock  into  the  holy  place ; 
set  it  down  before  the  veil,  and  returned  into  the  court 
of  the  priests. 

The  intention  of  his  return  at  this  time  was  to  fetch 
the  blood  of  the  goat,  which  was  appointed  for  a  sin  of- 
fering for  all  the  congregation,  and  to  do  with  it,  in  the 
holy  of  holies,  as  he  had  done  with  the  blood  of  the  bul- 
lock,' removing  it  into  the  holy  place  when  he  had  done, 
and  setting  it  also  before  the  veil  beside  the  blood  of 
the  hullock.  But  the  censer  with  the  live  coals  and  in- 
cense was  allowed  to  continue  burning  before  the  Lord 
till  a  much  later  hour. 

The  next  duty  of  the  high  priest  was  (agreeably  to 
the  statute  contained  in  Lewt.  xvi.  20.  33,)  to  make  an 
atonement  for  the  holy  sanctu.ary  or  holy  place,  for  the 
tabernacle  of  the  congregation,  or  the  court  of  the  priests, 
which  under  the  temple  corresponded  with  it,  and  for 
the  altar. 

With  respect,  then,  to  the  holy  place,  the  manner  of 
sanctifying  it  in  our  Saviour's  days  was,  first,  by  sprink- 


»  Levlt.  xvi.  14.  f'  1  Kings  viii.  8.  =  Levit.  xvi.  7—9.  15,  16. 


FAST  OF  ANNUAL  EXPIATION.  487 

ling  the  blood  of  the  bullock,  and  the  blood  of  the  goat, 
each  eight  times  before  the  veil,  and  then  by  mingling 
thera  together,  and  sprinkling  the  golden  altar  of  in- 
cense, beginning  at  the  horn  on  the  north-east  corner, 
and  proceeding  in  succession  to  those  on  the  north-west, 
south-west,  and  south-east  ;=»  after  which  he  sprinkled 
the  body  of  the  altar  seven  times.^    It  is  added,  in  Lev. 
xvi.  17,  that  while  the  high  priest  went  into  the  most 
holy  place,  none  should  remain  in  the  tabernacle  of  the 
congregation;   and  accordingly,   under  that    order  of 
things,  every  ordinary  priest  retired.     But  in  the  tem- 
ple service,  the  injunction  was  thought  to  be  observed, 
when  every  person  removed  from  the  space  that  ex- 
tended between  the  porch  and  the  altar. 

The  holy  place,  therefore,  being  sanctified,   his  last 
duty  with  the  blood  was  to  make  an  atonement  for  the 
court  of  the  priests  and  the  altar;  and  this  he  did  by 
simply  leaving  the  temple,   crossing  the  court  of  the 
priests  with  the  blood  in  his  hand,  advancing  towards 
the  altar,  and  pouring  it  out  at  the  bottom  of  the  altaf, 
on  the  south-west  corner,  where  the  two  holes  were, 
which  conveyed  it  under  ground  to  the  brook  Kidron. 
Perhaps  it  may  be  inquired  by  the  reflecting  reader, 
why  there  was  no  sprinkling  of  blood  on  the  great  altar, 
as  there  had  been  on  the  altar  of  incense?     I  know  no 
other  reason  than  this,— that  as  the  altar  was  understood 
to  sanctify  every  gift  that  Was  laid  upon  it,^  so  it  was 
understood  to  be  incapable  of  contracting  defilement, 
and,  consequently,  needed  no  purification. 

We  are  now  come,  in  the  order  of  time,  to  the  scape 
goat,  which  was  to  be  sent  away  into  the  wilderness; 
the  manner  of  doing  which  was  as  follows.  He  went  to 
the  north-east  corner  of  the  court  of  the  priests,  where 

»  Exod.  ^xx.  10.  "  Levit.  xvi.  18,  19.  ^  Exod.  xxlx-  37- 


488  ANTIQUITIES  OF  THE  JEWS. 

it  Still  Stood,  with  the  piece  of  scarlet  cloth  that  had 
been  tied  on  its  forehead,  and  having  reached  it,  he, 
together  with  the  stationary  men  who  represented  Is- 
rael,** laid  both  his  hands  upon  its  head,  and  confessed 
over  it  all  the  Iniquities  of  the  children  of  Israel,  and 
all  their  transgressions  in  all  their  sins,  putting  them 
upon  the  head  of  the  goat^  in  the  following  words :  "  O 
Lord,  thy  people  the  house  of  Israel  have  sinned  and 
done  perversely,  and  transgressed  against  thee.  I  be- 
seech thee  now,  O  Lord,  expiate  their  sins,  perversi- 
ties, and  transgressions,  which  the  house  of  Israel  thy 
people  have  sinned,  done  perversely,  and  transgressed 
before  thee,  as  it  is  written  in  the  law  of  Moses  thy  ser- 
vant, For  this  day  he  will  expiate  for  you,  to  purge  you 
from  all  your  sins,  that  ye  may  be  clean  before  the 
Lord ;"  evidently  referring,  as  before,  to  Lev.  xvi.  30. 
And  no  sooner  did  the  priests  and  people  that  were  in 
the  court  hear  him  utter  the  name  of  the  Lord,  than 
they  bowed  their  heads  and  worshipped,  saying,  "Bless- 
ed, be  the  name  of  his  glorious  kingdom  for  ever  and 
ever."  After  which  the  goat  was  given  to  the  person 
appointed  to  lead  him  away.' — In  the  early  ages  of  the 
Jewish  nation,  it  is  probable,  that  the  goat,  after  being 
carried  into  the  wilderness,  was  allowed  to  escape  with 
the  life  ;  but  in  the  days  of  our  Saviour  it  was  not  so, 
for  the  traditions  had  settled  it  in  the  following  way. 
About  twelve  miles  from  Jerusalem  was  a  very  high  and 
steep  rock  called  Tskky  p"1V,.  between  which  and  Jeru- 
salem ten  booths  were  erected,  at  equal  distances  from 
each  other,  and  in  each  of  these  booths  a  certain  num- 
ber of  persons  were  previously  placed.  Now  it  was 
along  this  road  that  the  person  having  the  charge  of  the 
goat  was  appointed  to  go ;  and  he  went  not  alone,  for 

»  Maimonides  Corban.  per.  3.  ''  Levit.  xvi.  20,  21.  '  Vn.  xvi.  22 


FAST  OF  ANNUAL  EXPIATION.  489 

he  was  accompanied  by  several  from  Jerusalem  to  the 
first  booth.     These  delivered  him  over  to  the  persons 
in  that  booth,  who,   in  their  turn,  went  to  the  second ; 
the  second  to  the  third ;  the  third  to  the  fourth,  and  so 
on  (the  company  at  each  booth  always  asking  him  if  he 
would  eat  or  drink)  till  he  came  to  the  tenth  booth.  But 
those  of  the  tenth  booth  did  not  accompany  him  close  to 
the  rock,  but  stopped  at  some  distance  to  see  how  he 
acted ;  when  he,  having  reached  the  place,  unbound  the 
scarlet  cloth  from  between  the  horns  of  the  goat,  tore  it 
in  two,  fixed  one  of  the  pieces  to  the  rock,  replaced  the 
other  between  the  horns,  and  then  pushing  him  back- 
ward,  (I  suppose  to  prevent  his  leaping,  and  thereby 
escaping  with  the  life)  tumbled  him  over  the  rock,  so 
as  to  be  dashed  to  pieces  by  the  time  he  got  to  the  foot. 
Thus  did  the  person  appointed  discharge  his  duty ;  but 
he  did  not  return  to  Jerusalem  immediately,  for  we  are 
told  that  he  staid  at  the  booth  nearest  the  rock  till  the 
evening,  washed  his  clothes,  bathed  his  flesh  in  water, 
and  afterwards  went  into  the  city.^ 

We  are  not,  however,  to  suppose  that  while  all  this 
was  going  on  in  the  wilderness,  those  at  the  temple  were 
unemployed:  for,  no  sooner  had  the  high  priest  dis- 
missed the  person  with  the  scape  goat,  than  he  proceeded 
to  dispose  of  the  carcasses  of  his  own  sin-offering,  and 
the  sin-offering  of  the  people.  And  on  this  subject  the 
commandment  was,  to  burn  the  fat  upon  the  altar,''  to 
cut  the  rest  of  the  carcasses  in  pieces,  and  to  give  them 
to  some  of  the  priests  to  burn  without  the  city  :"  accord- 
ing to  the  general  law  for  the  sin-offering :''  after  which, 
the  persons  who  burnt  them  washed  their  clothes,  bathed 
their  flesh  in  water,  like  the  conductor  of  the  scape 
goat,  and  then  returned  to  the  city.^ 

»  Levit.  xvi.  26.  >»  lb.  xvi.  25.  -  lb.  xvi.  27. 

<*  lb,  iv.  8—12.  viii.  14—17-       «  lb.  xvi.  28. 

Vol.  I.  3Q 


490  ANTIQUITIES  OF  THE  JEWS. 

By  the  time  that  this  was  done,  the  person  with  the 
scape-goat  had  nearly  reached  the  border  of  the  wilder- 
ness ;  for  Rabbi  Judah  tells  us,  that  from  Jerusalem  to 
ITnn  DO  Bith-hediidii,  on  the  borders  of  the  wilder- 
ness, was  three  miles :  yet,  to  be  certain  of  it,  they  are 
said  to  have  used  one  or  other  of  the  following  methods : 
Rabbi  Ishmael  says  that  they  tied  a  scarlet  cloth  to  the 
door  of  the  temple,  which  then  became  red.  Rabbi 
Judah  asserts,  that  they  measured  off  a  mile  from  Jeru- 
salem, and  walked  it  thrice ;  and  the  Talmud  declares, 
that  the  common  method  was  by  men  standing  on  high 
pillars,  and  waving  handkerchiefs  to  each  other.  It  is 
easy  to  see  from  this  variety  of  opinion,  that  none  of 
these  persons  knew  for  certain  the  method  that  was 
used ;  but  it  is  generally  acknowledged  that,  when  the 
goat  was  thought  to  have  entered  the  wilderness,  the 
priests  said  to  the  high  priest — ^^  Sir,  by  this  time  the 
goat  is  got  into  the  wilderness :"  and  that  then  he  went 
into  the  court  of  the  women,  and  there,  in  a  pulpit 
erected  for  the  occasion,  read  a  section  or  two  out  of  the 
law :  which  section  (it  is  generally  agreed,)  were  the 
16th  chapter  of  Leviticus,  and  the  23d  chapter  of  the 
same  book,  from  the  27th  to  the  32d  verse ;  or  the  por- 
tions which  treat  of  the  solemnity  in  which  they  were 
engaged.  We  may  readily  conceive  what  attention 
would  be  given  by  the  people,  who  at  that  time  filled 
the  court,  and  what  an  effect  it  would  have,  especially  on 
the  young,  in  rivetting  the  impression  of  duty  on  their 
minds.  i.-v 

Lightfoot  tells  us  that,  when  the  high  priest  had  thus 
read  the  portions  out  of  the  law,  and  prayed  eight  seve- 
ral prayers,  which  are,  however,  not  recorded  by  him,, 
he  descended  from  the  pulpit,  returned  from  the  court 
of  the  women  into  the  court  of  the  priests ;  washed  his 
hands  and  feet  at  the  laver  for  the  fourth  time,  because 


FAST  OF  ANNUAL  EXPIATION.  49l 

he  had  been  without  the  precincts  of  the  court ;  went  to 
the  chamber  on  the  north  side  of  the  court  of  Israel, 
called  Eperue,  where  he  put  off  his  plain  linen  clothes ; 
bathed  himself  in  water  for  the  third  time ;  put  on  his 
rich  garments,  which  had  been  lying  there  since  the  time 
of  his  preparing  to  enter  the  most  holy  place ;  and,  thus 
nobly  clothed,  returned  to   the  court  of  the  priests, 
washed  his  hands  and  feet  at  the  laver,  for  the  fifth 
time,  as  having  been  again  out  of  the  court,  and  pro- 
ceeded to  offer  the  burnt- offerings  which  were  enjoined 
for  himself  and  the  children  of  Israel,^*  consisting  of  a 
ram  each,  which  were  brought  together  with  the  sin- 
offerings,  but  had  stood  at  the  place  of  rings  till  this 
time.    Not  to  repeat  the  particulars  already  stated  con- 
cerning burnt-offerings,^  we  may  observe  that  Lightfoot 
adds,  that  the  high  priest  sacrificed  seven  lambs  in  addi- 
tion to  these  two  rams,  although  we  do  not  see  on  what 
authority  :  for  there  was  only  one  set  of  seven  lambs ;" 
and  these  he  acknowledges  were  offered  after  the  morn- 
ing sacrifice,  and  before  he  entered  into  the  most  holy 
place.  It  is  therefore  more  likely  that,  after  the  offering 
of  the  two  rams,  he  proceeded  to  the  next  duty  which 
Lightfoot  mentions,  namely,  the  evening  sacrifice ;  for 
we  have  seen  in  a  former  page,**  that  the  common  time 
for  killing  it  (except  at  the  passover,)  was  at  the  eighth 
hour  and  a  half,  or  half  past  two  in  the  afternoon ;  and 
it  is  probable  that  the  duties  we  have  been  describing 
would  occupy  the  high  priest  till  that  time.    Supposing 
him  then  to  be  thus  employed,  it  would  be  about  four 
o'clock  before  it  was  over :  for,  although  killed  at  half 
past  two,  it  was  not  offered  till  half  past  three,  and  we 
must  allow  half  an  hour  more  at  least  to  finish  the  ser- 


a  Levit,  xvi.  3.  5,  23,  24.  ''  See  Part  iv.  sect.  2. 

<=  Num.  ssix.  8.  ^  See  part  v.  sect,  1, 


4^2  ANTIQUITIES  OF  THE  JEWS. 

vice :  then  it  was  that  the  sixth  washing  of  his  hands 
and  feet  at  the  laver  took  place,  in  order  to  free  them 
from  the  pollution  which  they  had  contracted  during 
the  service;  and,  after  that,  he  retired  again  to  the 
chamber  Eperue,  put  off  his  rich  garments,  bathed  him- 
self for  the  fourth  time,  habited  himself  in  the  plain 
garments  he  formerly  wore,  returned  to  the  court  of  the 
priests,  washed  his  hands  and  feet  a  seventh  time  at  the 
laver,  and  then  went  into  the  most  holy  place  for  the 
last  time,  to  fetch  thence  the  censer  of  coals  and  plate  of 
incense,  which  had  remained  till  that  time.  Thus  he  was 
four  times  in  the  holy  of  holies  on  the  day  of  atonement: 
1,  with  the  censer  of  coals  and  plate  of  incense;  2,  with 
the  blood  of  the  bullock  for  himself  and  the  priests ;  3, 
with  the  blood  of  the  goat  for  the  children  of  Israel ; 
and  4,  for  the  censer  of  coals  and  plate  of  incense.— We 
are  not  told  what  he  did  with  the  coals  and  incense ; 
whether  he  poured  them  out  upon  the  incense  altar  in 
the  holy  place,  or  brought  them  to  the  great  altar  in 
the  court  of  the  priests;  but,  in  whatever  way  they  were 
disposed  of,  he  proceeded  afterwards  to  wash  his  hands 
and  feet  at  the  laver  for  the  eighth  time ;  to  go  to  the 
chamber  Eperue,  that  he  might  lay  aside  his  linen  suit, 
bathe  himself  for  the  fifth  and  last  time  that  day,  and 
resume  his  rich  official  dress ;  and  to  return,  so  habited, 
into  the  court  of  the  priests,  wash  his  hands  and  feet  at 
the  laver  for  the  ninth  time,  and  go  into  the  holy  place 
to  offer  the  evening  incense,  .and  trim  the  lamps  on  the 
golden  candlestick.  All  whicli  being  done,  he  washed 
his  hands  and  feet  at  the  laver  for  the  tenth  and  last 
time  ;  went  to  the  chamber  Eperue  ;  laid  aside  his  rich 
attire  ;  resumed  his  ordinary  wearing  apparel ;  and  re- 
tired to  his  own  house  accompanied  by  the  multitude, 
rejoicing  that  God  had  not  mingled  his  blood  with  his 
.sacrifice. 


FAST  OF  ANNUAL  EXPIATION.  493 

After  the  destruction  of  the  temple,  it  is  evident  that 
all  these  ceremonies  could  not  be  observed  :  and  there- 
fore Calmet*  gives  us  the  manner  in  which  the  Jews  con- 
tinued to  observe  it  in  succeeding  ages.  The  earlier 
Jews  prepared  themselves  during  all  the  nine  preceding 
days  of  the  month  by  fasting,  prayer,  and  acts  of  penance; 
confessing  themselves  thrice  every  day.  On  the  ninth 
day  they  took  a  cock,  which  ought  to  be  white,  but 
might  be  any  colour  but  red,  repeated  some  prayers, 
and  striking  their  heads  three  times  with  the  cock's 
head,  said  at  each  blow,  "  This  cock  shall  be  for  my 
redemption,  shall  suffer  the  death  which  I  merited, 
shall  be  my  reconciliation,  shall  die  for  me,  and  I  shall 
go  into  a  life  of  bliss  and  immortality  with  all  Israel." 
After  this,  they  cut  its  throat,  embowelled,  dressed,  and 
ate  it.  Leo  of  Modena,  however,  says'*  that  this  ludi- 
crous custom  is  suppressed  in  Italy  and  the  Levant,  as 
being  an  unfounded  superstition.  Accordingly,  the 
modern  way  of  observing  it  among  the  Jews  is,  after  pre- 
paring themselves  by  prayer  on  the  day  before,  to  go  to 
the  place  where  they  bury  their  dead,  and  beg  of  God 
to  forgive  sinners  in  regard  to  the  memory  of  the  saints 
there  interred,  and  to  plunge  themselves  in  water,  that 
the  ablution  of  their  sins  might  be  entire.  They  pre- 
pare also  wax  candles  for  the  next  day  :  every  one  car- 
rying one  to  the  synagogue,  and  the  most  devout  having 
two,  the  one  for  their  body  and  the  other  for  the  soul, 
by  which  names  they  call  them.  In  the  evening,  when 
the  fast  of  annual  expiation  begins,  they  go  to  the  syna- 
gogue, where  each  lights  his  wax  candle,  and  sings 
aloud.  The  women  also  light  up  candles  in  their  houses 
at  home,  from  the  briglitness  of  which,  and  the  con- 


*  In  his  Diet.  art.  Expiation  ;  also  Buxtorff,  l)e  Synag.  Judaica,  cap.  26,  27. 

*  In  his  Ceremon-es  of  the  Jews,  part.  iii.  ch.  6. 


494  ANTIQUITIES  OF  THE  JEWS. 

sistency  of  the  tallow  or  wax,  they  form  presages.  If 
the  light  be  clear  and  bright,  they  conclude  that  their 
sins  are  forgiven ;  if  it  be  dim,  they  are  disturbed  at  it ; 
and  if  the  wax  or  tallow  run,  they  dread  the  effects  of 
God's  anger.  The  next  day,  early  in  the  morning,  they 
go  to  the  synagogue  again  ;  the  whole  day  is  spent  in 
strict  fasting,  without  regard  to  age  or  sex,  excepting 
children  under  twelve  years  of  age.  They  read  a  long 
prayer,  in  which  they  declare,  that  all  the  oaths  and 
promises  which  have  been  unperformed  throughout  the 
whole  year,  are  made  void,  because  the  atonement  is 
made  for  sin ;  continuing  their  prayers  all  day,  and 
sometimes  all  the  following  night.  At  the  conclusion  of 
the  fast,  the  Rabbi  gives  the  blessing  to  the  people  with 
uplifted  hands  ;  and  the  people,  out  of  respect  to  the 
priest's  hands,  or  rather  to  the  majesty  of  God,  whom 
he  represents,  put  their  hands  before  their  eyes,  and 
cover  their  faces.  Lastly,  they  sound  the  horn  in  me- 
mory of  the  Jubilee,  and  believe  that  God  causes  his 
voice  to  be  heard,  declaring  his  forgiveness  of  sins,  and 
that  every  one  may  return  home  in  this  confidence,  put 
on  clean  white  clothes,  and  break  their  fast.* 

Thus  ended  the  solemn  fast  of  the  annual  atonement : 
but  there  are  certain  reflections  arising  from  it  which 
deserve  the  serious  attention  of  Christians.  For,  in  the 
first  place,  by  the  appointment  of  a  yearly  fast  for  na- 
tional humiliation  among  the  Jews,  it  appears  the  duty 
of  other  nations  to  copy  their .  example,  and  at  certain 
intervals  to  humble  themselves  in  the  presence  of  God. 
Secondly,  The  circumstance  of  the  scape  goat  carrying- 
away,  in  typical  representation,  the  sin  of  the  people, 
naturally  reminds  us  of  the  gracious  Saviour  who  bare 

»  The  above  account  is  also  given  in  Basnage's  History  and  Religion  of  the 
Jews,  book  V.  ch.  14. 


FAST  OF  ANNUAL  EXPIATION.  495 

Gur  griefs  and  carried  our  sorrows ;  on  whom  was  laid 
the  iniquity  of  us  all ;  and  who  kindly  appeared  as  the 
Lamb  of  God  to  take  away  the  sins  of  an  elect  world. 
Lastly.  The  entrance  of  the  high  priest  into  the  holiest 
of  all,  reminds  us  of  Jesus  the  great  High  Priest  of  our 
profession ;  but,  as  may  naturally  be  expected,  the  in- 
tercession of  the  one  is  infinitely  superior  to  the  inter- 
cession of  the  other:    For,  1,  The  one  entered  the  pre- 
sence with  the  blood  of  bulls  and  of  goats  only ;  but  the 
other  ^^  neither  by  the  blood  of  bulls  nor  of  goats,  but 
by  his  own  blood,  entered  in  once  into  the  holy  place, 
having  obtained  eternal  redemption  for  us."^    2,  The 
high   priest  was  permitted  this  near  access  but  one  day 
in  the  year ;  remained  there  but  for  a  short  time ;  and 
stood  while  he  remained :  but  "  this  man,  after  he  had 
offered  one  sacrifice  for  sins,  is  for  ever  sat  down  on  the 
right  hand  of  God."^  ^^  For  Christ  is  not  entered  into  the 
holy  places  made  with  hands,  which  are  the  figures  of 
the  true ;  but  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us  :  nor  yet  that  he  should  offer  him- 
self often,  as  the  high  priest  entered  into  the  holy  place 
every  year  with  the  blood  of  others  (for  then  must  he 
often  have  suffered  since  the  foundation  of  the  world ;) 
but  now,  once  in  the  end  of  the  world,  hath  he  appeared 
to  put  away  sin  by  the  sacrifice  of  himself."''    3,  When 
the  Jewish  high  priest  entered  the  most  holy  place,  he 
carried  an  expiation  for  himself  as  well  as  for  the  people, 
because  he  himself  also  was  compassed  with  infirmity  :^ 
but  Christ  had  no  sin,  neither  was  guile  found  in  his 
mouth.    He  was  holy,  harmless,  undefiled,  and  separate 
from  sinners.    Lastly,  The  sacrifice  of  the  one  was  only 
intended  to  remove  ceremonial  pollution,  for  it  was  not 
possible  that  the  blood  of  bulls  and  of  goats  should  take 

«  Heb.  ix.  12.        f-  lb.  x.  12.         '  lb.  ix.  24—26.  'i  lb.  v.  2,  3.  ix.  7. 


496  ANTIQUITIES  OF  THE  JEWS. 

away  sins '/  but  the  sacrifice  of  the  other  was  intended 
to  remove  moral  guilt:  and  hence  the  apostle  argues  that, 
"  if  the  blood  of  bulls  and  of  goats,  and  the  ashes  of  an 
heifer  sprinkling  the  unclean,  sanctified  to  the  purifying 
of  the  flesh :  how  much  more  shall  the  blood  of  Christ, 
who  through  the  eternal  Spirit  off*ered  himself  without 
spot  unto  God,  purge  your  conscience  from  dead  works 
to  serve  the  living  God  ?'"* 

SECTION    III. 

The  Sabbath. 

Its  orig'inal  observance.  The  manner  of  doing  it  in  the  days  of  our  Saviour. 
The  length  of  a  Sabbath  day's  jeurney.  The  Sabbatical  calender  for  the  Jews 
at  Amsterdam. 

The  original  institution  of  the  sabbath,  or  rest  on  the 
seventh  day,  was  simple  and  salutary.  It  was  intended 
as  a  day  of  rest  and  devotion :  but  it  was  afterwards  much 
loaded  with  tradition.  The  following  is  an  abstract  of 
particulars  as  they  existed  in  the  days  of  our  Saviour : 

From  the  time  of  the  evening  sacrifice  of  the  sixth 
day,  which  was  killed  at  the  eighth  hour  and  a  half,  or 
half  past  two,  and  off*ered  up  at  the  ninth  hour  and  a 
half,  or  half  past  three,  began  what  was  called  riDDSJ^H 
y^"^,  Oreb  Eshebbeth,  the  preparation  for,  or  eve  of, 
the  sabbath,  called  by  Mark''  napaaxevy;^  the  prepara- 
tioUf  when  the  people  ceased  from  their  ordinary  la- 
bour, prepared  their  victuals  for  the  sabbath,  (for  no 
fire  was  kindled  by  them  on  that  holy  day,)^  trimmed 
their  beards,  and  washed  their  faces,  hands,  and  feet,  in 
warm  water,  and  when  the  doctors  of  the  law  used  to 
say,  in  allusion  to  these  things,  ^^  Come,  let  us  meet  king 

'  Heb,  X.  1—4.  b  Heb.  ix.  13,  14. 

•  Chap.  XV.  42.  ''  Exod.  xxxv.  3 


THE  SABBATH.  497 

sabbath."  Josephus"  gives  us  copies  of  Roman  decrees 
forbidding  any  to  cite  the  Jews  before  a  magistrate  in 
any  cause,  either  on  the  sabbath,  or  the  preparation  for 
the  sabbath. — A  little  before  sunset,  when  the  sabbath 
was  about  to  begin,  they  lighted  their  sabbath  candle,  in 
token  of  rejoicing,  from  which  none  were  exempted. 
The  time  from  sunset  till  the  appearing  of  three  stars  of 
the  middle  magnitude,  was  called  rn^D£5^H  TD?  ^^^t^ 
Eshemeshuth,  between  the  suns ;  because  they  were  in 
doubt  to  which  of  the  days  it  belonged  :  and  he  that  did 
any  work,  in  that  space,  inadvertently,  was  bound  to 
bring  a  sin-offering. 

On  the  beginning  of  the  sabbath,  they  set  provisions 
of  a  better  kind  than  ordinary  on  the  table,  beside  the 
sabbath  candle ;  and  the  master  of  the  house,  taking  a 
cup  of  wine,  rehearsed  the  words  concerning  the  institu- 
tion of  the  sabbath  in  Gen.  ii.  1 — 3 ;  blessed  God  over 
the  wine ;  pronounced  the  t^Y^p,  Kidush,  or  hallowing 
of  the  sabbath ;  raised  up  the  wine  in  his  right  hand, 
and  drank  it  off;  after  which,  the  rest  of  the  family  did 
the  same,  washed  their  hands,  and  began  supper.  These 
customs  will  enable  us  to  understand  the  following  lines 
of  Persius,  Sat.  v.  sub  fin. 


-At  cum 


Herodis  venere  dies,  unctaque  fenestra 
Dispositx  pinguem  nebulam  vomuere  lucernie, 
Portantes  violas,  rubrumqiie  amplexa  catinum, 
Cauda  natat  thynni,  tuniet  alba  fidelia  vino : 
Labra  moves  tacitus,  rectutitaque  sabbata  pallas. 

In   Sat.   xiv.   96,  he  speaks  of  them  as  a  people 
^*  metuentem  sabbata,''  reverencing  the  sabbath. 

After  they  had  supped,  and  returned  thanks,  they 
retired  to  rest.  And  next  morning,  if  they  resided  in  the 
country,  they  went  to  the  synagogue  j  but  if  they  lived 

»  Antiq.  xvi.  6. 

Vol.  I.  3  R 


498  ANTIQUITIES  OF  THE  JEWS. 

at  Jerusalem,  they  resorted  either  to  the  synagogue  or 
temple,  as  inclination  led,  to  attend  the  morning  service  *. 
and  that  being  ended,  they  returned  home  to  breakfeast, 
which  was  their  second  meal.  They  then  went  to  some 
school  of  divinity,  to  hear  the  traditions  of  the  elders 
explained ;  or  remained  at  home  employed  in  religious 
duties.  At  noon  they  dined,  as  Josephus,  in  his  account 
of  his  life,  informs  us ;  and  with  that  and  other  duties 
they  spent  the  afternoon,  till  the  time  of  the  evening  sa- 
crifice, which  was  killed  at  half  past  two,  and  offered  up 
at  half  past  three  o'clock,  when  they  went  either  to  some 
synagogue,  or  to  the  temple  :  after  which,  they  returned 
home,  to  eat  their  fourth  meal,  and  continued  eating  and 
drinking,  and  conversing  in  a  manner  suited  to  the  day, 
till  the  sabbath  was  ended  by  the  going  down  of  the  sun.* 
But,  before  the  sun  had  set,  a  second  sabbath  candle  was 
lighted;  and  the  master  of  the  family  having  given 
thanks  over  another  cup  of  vvine,  then  over  the  candle, 
and  then  over  some  spices  which  they  used  for  refreshing 
those  who  were  faint  from  sorrow  at  parting  with  the 
sabbath  (this  is  their  own  reason;)  he  repeated  a  portion 
of  Scripture,  such  for  instance  as  Psalm  cxvi.  13,  or 
Esther  viii.  16,  and  pronounced  the  nSlDH?  Hebdele, 
or  separation  blessing,  by  way  of  separating  between  the 
sabbath  and  working  day  that  was  just  commencing: 
after  which,  he  and  the  family  drank  ,  a  glass  of  wine  ; 
and,  as  the  sun  was  supposed  to  be  set,  and  the  sabbath 
consequently  ended,  they  prolonged  the  enjoyment  by 
washing  their  hands,  and  beginning  the  supper  of  the 
first  day  of  the  week  in  tlie  usual  way :  which  beiiig 
finished,  they  parted,  wishing  each  other  a  good  week.^ 
Such  was  the  manner  in  which  the  Jews  kept  the  se 


I.ev.  xxlii.  32,  ^  Sec  more  in  BuxtorfT,  Synag.  Jud  cap.  15,  16 


THE  SABBATH.  499 

venth  day  of  the  week  after  the  introduction  of  the  tra- 
ditions of  the  elders.  It  was  strictly  a  day  of  rest,  except 
for  works  of  necessity  and  mercy ;  and  lest  it  should  be 
infringed  by  any  person  working  on  any  part  of  it,  it 
was  enjoined   by   special   tradition,    that  if   any    one 
wrought  inadvertently,  between  the  setting  of  the  sun 
and  the  appearance  of  three  stars  of  middle  magnitude, 
he  was  liable  to  a  sin  offering.*  Nay,  to  prevent  all  sha- 
dow of  excuse,  the  minister  of  the  synagogue,  both  at 
the  coming  in  and  going  out  of  the  sabbath,  in  many 
places,  sounded  a  trumpet  six  times  from  the  roof  of  the 
synagogue,  which  was  commonly  built  on  an  elevated 
place,  to  warn  them  of  the  consequences.''  And  Josephus*^ 
informs  us,  that  there  was  a  place  in  the  court  of  the 
temple  called  Pastophoria,  <^^  where  one  of  the  priests  of 
the  course  stood,  and  gave  a  signal  beforehand,  with  a 
trumpet,  at  the  beginning  of  every  seventh  day,  in  the 
evening  twilight ;  as  also  at  the  evening,  when  that  day 
was  finished,  as  giving  notice  to  the  people  when  they 
were  to  leave  off  work,  and  when  they  might  begin  to 
work  again." — As  for  the  distance  to  which  Jews  might 
walk  on  that  holy  day,  when  they  had  no  evident  neces- 
sity, it  was  fixed  at  a  sabbath  day's  journey,  or  2,000 
cubits,  equal  to  1216  yards,  allowing  21.888  inches  to 
the  cubit :  because  the  Israelites,  in  Josh.  iii.  4,  were 
commanded  to  keep  at  2,000  cubits  distance  from  the 
ark.     And  as  the  sun  sets  at  different  times  in  different 
seasons  of  the  year,  the  modern  Jews  commonly  place  at 
the  end  of  their  rituals  an  exact  calculation  of  the  hours 
when  the  sabbath  ought  to  begin. 


»  Lightf.  Harm,  of  the  N.  T  part  i.  sect.  20.  Heb.  and  Talm.  Exer.  on  Matt, 
viii.  16.  Maimonides  on  the  Sabbath,  per.  5.  Godwin's  Moses  and  Aaron, 
Book  iii,  ch.  3.  »»  Lightf.  Heb.  and  Talm.  Exer.  Matt.  x.  27. 

«  War,  iv.  9. 


500 


ANTIQUITIES  OF  THE  JEWS. 


The  following  is  that  of  the  Jews   at  Amsterdam. 
From  22  January  till  10  February  at  4  o'clock  afternoon. 


10  Feb. 

1  March 
15  March 

1  April 
15  April 

1  May 

1  Aug. 
22  Aug. 
10  Sept. 

1  Oct. 
15  Oct. 

1  Nov. 
22  Nov. 


1  March 
15  March 

1  April 
15  April 

1  May 

1  Aug. 
22  Aug. 
10  Sept. 

1  Oct. 
15  Oct. 

1  Nov. 
22  Nov. 
22  Jan. 


4i 

5 

6 

6| 
7 
61 
6 

5 

41 


SECT.  IV. 

The  Sabbatical  Year. 

1  The  six  regulations  concerning-  it ;  these  both  singular  and  charitable.  The 
king's  reading  of  the  law  described,  with  the  seven  prayers  then  offered  up. 
The  neglect  of  the  sabbatical  year  ascribed  as  one  cause  of  the  seventy  years' 
captivity  :  the  probable  time  when  it  ceased  to  be  observed.  Two  questions 
solved  ;  viz.  In  what  year,  after  the  Israelites  entered  Canaan,  it  began  to  be 
be  observed  ?  And,  at  what  season  of  the  year  they  began  to  count  ? — The 
Sabbatical  year  again  observed  after  the  captivity. 

With  respect  to  the  sabbatical  year^  we  find  no  par- 
ticular sacrifices  commanded  at  the  temple ;  but  the 
regulations  concerning  it  wei^e  singular,  and  as  follow  : 
1.  They  were  neither  to  sow  their  fields  nor  prune  their 
vines  in  that  year;  that  the  land  might  enjoy  its  sabbath 
every  seventh  year ;  as  the  Israelites  and  their  cattle 
had  enjoyed  theirs  every  seventh  day.''  2.  The  pro- 
duce of  that  year,  which  of  course  was  spontaneous,  was 


^  Exod.  xxiii.  11.   Lev.  xxv.  4, 


THE  SABBATICAL  YEAR.  501 

common  to  all  without  exception,*  but  especially  to  the 
poor  ;^  and  what  they  left  was  the  property  of  the  cat- 
tle ;*  thereby  reminding  proprietors  of  whom  they  held 
their  lands ;  and  that  their  duty  was  to  feel  charity  for 
the  poor,  and  humanity  to  brutes. — 3.  This  singular 
institution  was  intended  to  demonstrate  a  particular  pro- 
vidence :  for  the  produce  of  every  sixth  year  was  pro- 
mised to  be  such  as  would  support  them  till  the  harvest 
of  the  ninth  year/  4.  It  was  intended  as  a  release  from 
any  debts  in  the  way  of  borrowing  and  lending,  which 
had  been  contracted  between  the  Israelites  f  and  they 
were  cautioned  not  to  shut  their  bowels  of  compassion 
on  that  account  :*"  but  this  did  not  prevent  them  from 
claiming  the  debts  which  were  due  to  them  by  persons 
of  other  nations.^  5.  When  they  bought  any  Hebrew 
servants,  it  has  been  the  opinion  of  some  that  these  al- 
ways went  out  in  the  sabbatical  year ;  but  the  words 
seem  rather  to  signify,  that  they  obtained  their  freedom 
either  after  six  years  from  the  time  of  their  sale,'*  or 
before  the  end  of  the  seventh  year.'  And  they  were  not 
to  be  sent  away  empty,  but  furnished  liberally  with  cer- 
tain specified  articles  ;^  except  they  refused  to  avail 
themselves  of  their  privilege,  and  chose  rather  to  re- 
main with  their  master.  In  that  case  they  became  a 
party  in  the  transaction,  willingly  sold  themselves  to 
their  employer,  and  therefore  continued  his  servants 
till  death.'  Lastly,  In  the  sabbatical  year,  at  the  feast 
of  tabernacles,  they  were  enjoined  to  read  the  law  in 
the  hearing  of  all  the  people.""  But  the  traditions  made 
the  reader  to  be  the  king ;  tha  place  to  be  the  court  of 


a  Levit.  XXV.  6.  i>  Exod.  xxiii.  11.  ■=  Levit  xxv.  7. 

d  Levit.  xxv.  20—22.  «  Deut  xv.  2.  ^  Deut,  xv.  7—11. 

B  Levit.  XV.  3.  ^  Exod.  xxi.  2,  '  Jer.  xxxiv.  14. 

i'  Deut.  XV.  12, 13, 14, 15. 18,  »  Exod,  xxl.  5,  6,  Deul,  xv,  16,  17. 
^  Deut,  xxxu  10—13, 


502  ANTIQUITIES  OF  THE  JEWS. 

the  women ;  and  the  particular  day  to  be  the  afternoon 
of  the  first  holiday  in  the  feast  of  tabernacles. 

On  this  occasion  a  pulpit  was  erected,  into  which  the 
king  went  and  sat  down ;  the  minister  of  the  congregation 
took  the  book  of  the  law,  and  gave  it  to  the  ruler  of  the 
synagogue  ;  the  ruler  of  the  synagogue  to  the  sagan ; 
the  sagan  to  the  high  priest;  and  the  high  priest  to  the 
king,  who  stood  up  to  receive  it ;  uttered  the  prayer 
that  was  commonly  used  in  the  synagogue  before  the 
reading  of  the  law,  viz.  "  Praise  be  to  thee,  the  Lord 
of  the  universe,  our  own  God,  and  the  governor  of  all, 
who  hast  chosen  us  from  among  all  people  that  thou 
mightest  give  us  the  law  which  thou  hadst  framed. 
Thanks  be  unto  thee,  O  Lord,  for  thy  law ;"  and  then 
he  either  sat  down  to  read,  or  stood  and  read  ;  but  the 
last  was  the  most  respectful.  Yet  he  did  not  read  the 
whole  law,  as  the  original  injunction  seems  to  have  de- 
manded ;  but  only  the  following  portions  in  Deuteronomy: 
First,  he  began  at  the  beginning  and  read  to  ch.  vi.  10  ; 
then  he  went  to  ch.  xi.,  and  read  from  the  13th  to  the 
22nd  verse ;  after  which  he  proceeded  to  ch.  xiv.  22, 
and  read  to  ch.  xxix.  2 ;  for  they  thought  it  enough  if  he 
read  those  portions  that  were  most  proper  for  stirring 
them  up  to  observe  the  commandments.*  This  being 
done,  he  rolled  up  the  volume ;  repeated  the  prayer 
that  was  commonly  used  in  the  synagogue  on  the  occa- 
sion, viz.  ^^  Thanks  be  to  thee,  0  Lord,  who  hast  given 
us  the  true  law,  and  sown  among  us  the  seed  of  eternal 
life.  Thanks  be  to  thee  for  that  law  which  thou  hast 
ratified  ;"  and  then  seven  othtr  prayers  suited  to  the- 
occasion.  Maimonides,  in  the  treatise  above  cited,  gives 
us  only  the  beginning  or  end  of  these,  but  Ludovicus  de 
Compeigne  de  Veil,  who  translated  it  into  Latin,  has 

*  Maimonid.  De  Sacris  Solemn,  cap.  iii.  §  S,  4. 


THE  SABBATICAL  YEAR.  503 

given  us  three  of  them  in  full  in  the  notes,  which  I  shall 
render  into  English. 

1.  ^^  0  Lord  our  God,  we  pray  and  intreat,  that,  of 
thy  good  pleasure,  thou  wouldst  be  propitious  to  thy 
people  Israel,  and  hear  their  prayers.  Restore  to  the 
courts  of  thy  house  its  solemn  worship,  and  the  sacred 
rites  of  the  Israelites,  and  being  appeased,  accept  of 
their  prayers.  Let  the  religion  of  thy  people  Israel  be 
always  agreeable  to  thee.  May  we,  with  our  eyes,  per- 
ceive thee  moved  with  pity,  and  returning  to  thy  city  of 
Zion.  Praise  be  to  thee,  O  Lord,  who  art  about  to  re- 
store thy  presence  to  Zion." 

2.  "  We  pray  thee,  who  hast  been  the  Lord  and  God 
of  our  fathers,  that  thou  wouldst  be  ours  also  for  ever ; 
a  wall,  a  defence,  and  a  safeguard;  a  shield  against  the 
weapons  that  are  directed  against  us.  We  will  sing  of 
thee,  the  giver  and  preserver  of  life,  the  author  of  our 
mind  and  our  reason,  our  instructor  and  supporter  for 
evermore.  Recollecting,  with  grateful  minds,  what  won- 
ders thou  daily  workest  on  our  account,  we  will  celebrate 
thy  praise.  Thy  unceasing  goodness  towards  us  every 
evening,  morning,  and  noon,  we  will  unite  to  declare^ 
Thou  art  indeed  good,  whose  goodness  is  infinite.  Thou 
art  holy,  whose  holiness  is  great  and  unbounded.  Thou 
alone  art  He  in  whom  our  hopes  shall  ever  be  placed.'^ 

3.  ^^Thou,  preferring  us  to  all  other  people,  hast 
chosen,  loved,  and  raised  us ;  hast  taught  us  piety  by 
thy  precepts  and  sacred  admonitions ;  hast  appointed  a 
pure  and  chaste  worship  for  thy  august  majesty,  and 
called  us  by  thy  venerable  name.  Thou,  also.  Lord  of 
the  universe,  and  our  God,  in  love  to  us,  hast  appointed 
the  rest  of  the  sabbath,  holidays  for  rejoicing,  solemn 
festivals  for  dancing  before  the  Lord  ;  and,  amongst 
these,  this  solemn  feast  of  tabernacles,  appointed  to  be 
observed  in  a  religious  manner  most  pleasant  to  us ;  and 


504  ANTIQUITIES  OF  THE  JEWS* 

appointed  to  be  celebrated  in  our  most  solemn  assembly, 
as  reminding  us  of  our  deliverance  from  the  land  of 
Egypt. — 0  our  God,  and  the  God  of  our  fathers,  call  to 
thy  remembrance  us,  our  fathers,  the  city  of  Jerusalem 
that  is  dedicated  to  thee,  the  Christ  who  is  to  spring 
fi'om  thy  servant  David,  and  the  residue  of  thy  people 
Israel.     Let  this  festive  and  solemn  day  of  tabernacles, 
this  religious  assembly,  render  thee  propitious,  benevo- 
lent, merciful,  and  aifectionate.     Look  down,  we  be- 
seech thee,  and  help  us.     0  God  of  the  universe,  and 
our  God,  let  it  enter  thy  thoughts  to  render  us  this  day 
safe  and  strong,  happy  and  fortunate  ;  to  bestow  upon 
us  help  worthy  of  thy  great  goodness  ;  to  pity,  restore, 
and  refresh  us,  who  are  wretched  and  undone.    We  turn 
our  eyes  to  thee  alone,  •  thou  God  -omnipotent  and  su- 
preme ruler,  who  art  full  of  mercy  and  love. — Grant,  we 
beseech  thee,  O  Lord  our  God,  that  we  may  see  the 
festivals  that  are  consecrated  to  thee,  joyful,  pleasant, 
and  illustrious.     Thou  hast  promised  that  thou  wouldst 
prosper  us  of  thy  good  will ;  perform  thy  promise  for 
ever.     Give  us,  we  pray  thee,  that  holiness  which  is  en- 
joined in  thy  precepts  ;  the  perpetual  study  of  thy  law, 
which  is  broad  ;  the  sincere,  full,  peculiar,  and  perfect 
pleasure  that  is  derived  from  thy  blessings ;  the  solid  joy 
of  thy  presence ;  and  a  chaste  mind,  that  we  may  wor- 
ship thee  in  purity.     Grant,  for  thy  love  and  pity's 
sake,   O  Lord  our  God,  that  we  may  celebrate  the  sab- 
bath, and  thy  solemn  feasts,  with  cheerful  hearts  ;  and 
that  all  Israel,  reverencing  thy  divinity,  may  delight  in 
thee.     Praise  be  to  thee,  O  Lord,  who  hast  consecrated, 
thy  people  Israel,  and  thy  solemn  holidays." 

These  are  three  of  the  appointed  prayers  which  the 
king  offered  up  in  the  court  of  the  women  on  the  feast 
of  tabernacles,  in  the  sabbatical  year.  Maimonides  adds,^ 

^  De  Sacris  Solemnibus,  cap.  3,  §  4. 


THE  SABBATICAL  YEAR.  505 

that  he  then  entreated  God  that  his  holy  temple  might 
continue  firm  and  unmoveable,  in  a  prayer,  which  ended 
with  the  following  words  :  "  Praise  be  to  thee,  O  Lord, 
who  inhabitest  Zion ;"  that  he  next  besought  God  for 
the  perpetuity  of  the  kingdom  of  Israel,  in  a  prayer 
ending  with  the  following  words :  "  Thanks  be  unto 
thee,  O  Lord,  who  hast  chosen  Israel ;"  that,  in  the 
sixth  place,  he  prayed  to  God  for  the  priests  that  their 
ministrations  might  be  accepted,  in  a  form  of  prayer, 
which  ended  thus :  "  Thanks  be  unto  thee,  O  Lord, 
who  hast  consecrated  the  priests ;"  and  that,  lastly,  he 
offered  up  supplications  and  prayers  in  words  of  his  own 
choosing,  which  ended  with  the  following  set  form : 
^^  Help,  O  Lord,  thy  people  Israel,  for  thy  people  have 
need  of  help.  Thanks  be  unto  thee,  0  Lord,  who  hear- 
est  prayer." 

The  Talmud  relates  of  king  Agrippa,  that  when  he 
was  engaged  in  this  service,  and  came  to  read  that  pas- 
sage in  Deut.  xvii.  15,  ^^  One  from  among  thy  brethren 
shalt  thou  set  king  over  thee  ;  thou  mayst  not  set  a 
stranger  over  thee,  which  is  not  thy  brother ;"  his  eyes 
filled  with  tears,  because  he  remembered  that  he  was 
not  of  the  seed  of  the  Jews ;  so  that  the  people  were 
constrained  to  comfort  him  by  crying  out  three  times, 
"  Fear  not,  Agrippa,  thou  art  our  brother !" 

This  reading  of  the  law  at  the  feast  of  tabernacles,  in 
the  sabbatical  year,  was  called  by  the  Jewish  writers, 
"  The  reading  of  the  king,"  and  was  one  of  the  eight 
things  that  needed  of  necessity  to  be  uttered  in  the  He- 
brew tongue,  namely,  the  words  of  him  that  presented 
the  first  fruits,  Deut.  xxvi.  5 — 1 1 ;  the  words  of  the 
woman  that  pulled  off  the  shoe,  Deut.  xxv.  7,  8,  9  ;  the 
blessings  and  curses  in  the  27th  and  28th  chapters  of 
Deuteronomy ;  the  blessing  with  which  the  priests 
blessed  the  people  in  Num.  vi.  24 — 26 ;  the  blessing  of 
Vol.  li  3  S 


S06  ANTIQUITIES  OF  THE  JEWS. 

the  high  priest  on  the  day  of  expiation  ;  the  reading  of 
the  king ;  the  words  of  the  priests  encouraging  to  battle, 
Deut.  XX.  3 ;  and  the  words  of  the  elders  over  the  be- 
headed heifer  in  Deut.  xxi.  7,  8. 

Such  was  the  institution  of  the  sabbatical  year,  and 
auch  were  its  effects  in  creating  a  sense  of  dependence 
on  God,  charity  to  man,  and  humanity  to  the  irrational 
but  useful  part  of  the  creation.  But  it  does  not  appear 
to  have  been  always  observed  by  the  Jewish  nation  ;  for 
we  find  the  neglect  of  it  presupposed  in  Levit.  xxvi.  35, 
43 ;  complained  of,  in  2  Chron.  xxxvi.  21,  as  one  of  the 
causes  of  the  captivity ;  and  removed  by  the  covenant- 
ing of  those  who  returned  to  act  better  in  time  to  come.* 
It  is  probable,  indeed,  from  the  above  passage  in  2 
Chron.  xxxvi.  21,  that  the  sabbatical  years  had  been 
omitted  for  a  very  great  length  of  time.  For  it  is  there 
said,  that  the  captivity  was  brought  upon  the  land  for 
this  express  purpose,  that  it  might  enjoy  the  sabbaths, 
or  sabbatical  years,  which  the  Jews,  in  neglecting  this 
ordinance  of  God,  had  deprived  it  of.  If  we  reckon, 
therefore,  for  the  captivity,  only  the  52  years  that 
elapsed  between  the  destruction  of  the  city  and  temple, 
and  the  return  of  the  Jews,  (in  which  the  land  was 
wholly  desolated)  it  will  prove  the  observing  of  the  sab- 
batical years  to  have  been  neglected  364  years,  namely, 
between, the  year  before  Christ  585  and  949,  which 
brings  us  back  to  the  7th  year  of  the  reign  of  Asa,  king 
of  Judah.^  But  if  we  add  hereto  the  other  18  years  of 
that  captivity,  in  which  the  land  was  only  desolated  in 
part,  and  take  the  whole  70  years  of  it  into  this  reckoning, 
it  will  carry  up  the  time  of  this  neglect  much  higher, 
even  to  490  years  before  the  destruction  of  the  city,  or 
1075  before  Christ,  which  brings  us  back  to  the  20th 
year  of  Samuel's  rule. 

»Neh.  X.  31.  ''Prideaux,  A.  A,  C.  535. 


THE  SABBATICAL  YEAR.  507 

There  are  still,  however,  two  questions  connected 
with  the  sabbatical  year  which  deserve  to  be  considered, 
and  these  are,  1 .  In  what  year,  after  the  Israelites  went 
into  Canaan,  the  first  sabbatical  year  was  observed?  And 
2.  At  what  season  of  the  year  it  commenced? — With 
respect  to  the  first,  or  in  what  year,  after  the  Israelites 
went  into  Canaan,  the  first  sabbatical  year  was  observed? 
Archbishop  Usher  determines  it  to  be  the  7th  year  after 
the  manna  ceased,  from  which  time  the  Israelites  lived 
upon  the  fruit  of  the  land  ;^  and  six  years  being  taken 
up  in  the  conquest  and  division  of  the  land,  the  seventh 
proved,  in  all  respects,  a  year  of  rest,  when  they  peace- 
ably enjoyed  both  the  land  itself  and  the  fruits  of  the 
land.  But  others,  considering  that  the  sabbatical  year 
was  enjoined  to  be  observed  after  six  years  of  agricul- 
ture,^ and  that  the  agriculture  there  mentioned  could 
not  be  enjoined  till  after  the  conquest  and  division  of 
the  land,  have  deferred  it  till  the  14th  year  after  the 
Israelites  entered  Canaan.*  So  much,  then,  as  to  the 
first  sabbatical  year. — With  respect  to  the  particular 
season  of  the  year  when  it  was  supposed  to  commence, 
it  is  generally  thought  to  have  begun  with  the  civil  year 
in  Tizri,  or  the  autumnal  equinox,  corresponding  with 
the  21st  of  our  September,**  when  the  crop  was  cut  down 
and  gathered  in,  and  before  they  began  to  plough  and 
sow  for  the  crop  following.  It  would  appear,  that  in  the 
later  periods  of  the  Jewish  state,  they  began  to  observe 
these  sabbatical  years  again,*"  and  it  is  probable  that  this 
beginning  commenced  at  the  first  sabbatical  year  after 


»  Josh.  V.  12.  >>  Levit.  xxv.  3,  4. 

•  Jennings's  Jewish  Antiquities,  book  iii.  ch.  9. 

^  Supposing  the  appearance  of  the  moon  to  have  been  on  that  day,  for  their 
months  were  ambulatory  and  dependent  on  the  appearance  of  that  luminary, 

•  1  Maccab.  vi.  49.  53.    Joseph,  Antiq.  xii.  9.  xiii.  8.  xiv.  16.  xv.  1,  9. 
War,  i.  3. 19o  Whiston'a  Note,. 


508  ANTIQUITIES  OF  THE  JEWS. 

their  return  from  the  captivity.  They  laboured,  how- 
ever, under  some  inconveniences,  from  the  insecurity  of 
property,  and  the  heavy  tribute  they  were  forced  to 
pay  to  their  oppressors.  It  was,  therefore,  accounted  a 
singular  favour  done  to  the  state,  when  the  high  priest 
obtained  from  Alexander  the  Great  an  exemption  from 
taxes  in  the  sabbatical  years,"  and  afterwards  from  Caius 
CsBsar,  in  two  decrees  preserved  by  Josephus.'' 


SECT.  V. 

The  Yea?-  of  Jubilee. 

On  what  year  and  day  of"  the  month  it  was  observed ;  the  divine  blessing  pro 
mised  on  the  preceding  harvest.  The  six  things  for  which  it  was  remarkable. 
Inquiry  whether  the  year  of  Christ's  birth  or  death  was  in  the  year  of  jubilee. 
Some  I'ecent  information  concerning  some  of  the  jubilee  trumpets. 

After  the  Sabbatical  Year,  naturally  comes  the  Year 
of  Jubilee,  which  was  another  remarkable  epocha  in  the 
Jewish  history.  It  was  held  every  50th  year,''  and  was 
ushered  in,  with  trumpets,  throughout  all  the  land  of  Is- 
rael, on  the  10th  day  of  the  7th  month,  or  the  day  of 
annual  expiation.** 

The  first  thing  remarkable  in  it  was,  that  they  were 
to  do  in  it,  as  they  had  done  in  the  sabbatical  year ; 
that  is,  they  were  neither  to  sow  nor  reap;  and  its  spon- 
taneous productions  were  to  be  accounted  common  pro- 
perty.*' Thus  there  were  two  years  at  every  jubilee, 
when  the  Jews  neither  sowed  nor  reaped ;  namely,  the 
jubilee  and  the  year  before,  which  was  always  a  sab- 
batical year ;  and  hence  we  see  the  reason  why  the  pro- 
mise of  support,  given  in  Levit.  xxv.  20 — 22,  was  from 
the  6th  till  the  harvest  of  the  ninth  year.  We  have  only 


'  Josepli.  Antiq.  xi.  8.  ^  Antiq.  xiv.  10.  ^  Levit.  xxv.  10. 

''  Levit.  xxv.  9.  «  Levit.  xxv.  11, 13. 


THE  YEAR  OF  JUBILEE.  509 

two  passages  of  Scripture  where  this  promise  is  alluded 
to^  viz.  2  Kings  xix.  29,  and  Is.  xxxvii.  30. 

The  second  thing  remarkable  in  the  year  of  jubilee 
was,  that  all  the  lands  which  had  been  sold  by  one  He- 
brew to  another,  had  a  reference  to  this,  being  valued 
according  to  its  proximity  or  remoteness,  in  order  to 
their  being  restored  in  that  year;"  or  might  be  redeemed 
sooner  by  giving  to  the  owner  a  proper  compensation.'' 

Thirdly,  All  sales  of  houses  in  the  country,  returned 
likewise  at  that  time,  or  could  have  been  redeemed 
sooner ;"  but  all  dwelling-houses  in  walled  cities,  unless 
redeemed  within  a  year,  remained  for  ever  with  the 
possessor,**  except  in  the  case  of  houses  belonging  to  the 
Levites,  which  might  have  been  redeemed  at  any  time, 
although  in  walled  cities;  and  if  not  redeemed,  returned 
to  them  again  as  a  matter  of  course  in  the  year  of  ju- 
bilee.® 

Fourthly,  All  Israelites  who  on  account  of  poverty 
had  sold  themselves,  that  is  to  say  their  services,  to  Is- 
raelites, were  not  to  be  reckoned  as  bond,  but  as  hired 
servants,  and  were  to  return  unto  their  families  and  fa- 
thers' possessions  in  the  year  of  jubilee. *^ 

Fifthly,  All  poor  Israelites  who  on  account  of  poverty 
had  sold  themselves  to  proselytes  were  to  be  accounted 
hired  servants,  and  might  be  redeemed  at  any  time  by 
their  relatives  or  themselves;  but,  if  not  redeemed,  were 
to  obtain  their  liberty  at  the  jubilee.^ 

Lastly,  As  the  Jewish  kings  had  commonly  much  in 
their  power,  they  were  expressly  forbidden,  on  the  one 
hand,  to  seize  the  possession  of  any  Israelite  as  a  pro- 
vision for  their  family,  or  on  the  other  to  squander  the 
royal  domains  on  favourites,  as  that  would  have  lessened 

a  Levit.  XXV.  14— ir.  23,  24.        ^  lb.  xxv.  25—28.         <'  lb.  xxv.  31. 
d  lb.  xxv.  29,  30.  e  lb.  XXV.  32,  33.  *  lb. xxv.  39—43. 

8  lb.  XXV.  47—55. 


510  ANTIQUITIES  OF  THE  JEWS. 

the  patrimony  of  the  crown;  and  if  any  such  grants 
were  at  any  time  made,  they  reverted,  of  course,  to  the 
original  proprietors  in  the  year  of  jubilee.* 

Such  was  the  nature  of  the  Jewish  jubilee,  but  I  do 
not  find  that  any  particular  sacrifices  were  appointed, 
nor  even  that  reading  of  the  law  which  was  enjoined  in 
the  sabbatical  year ;  neither  do  I  know  at  what  hour  of 
the  day  of  annual  expiation  the  silver  trumpets  sounded 
to  announce  its  commencement.^  It  is  probable,  how- 
ever, that  it  was  in  the  evening,  after  the  high  priest 
had  entered  the  most  holy  place,  the  scape  goat  had 
been  sent  into  the  wilderness ;  and  the  people,  in  full 
concert  in  the  temple,  had  been  praising  the  Lord  for 
his  goodness,  and  because  his  mercy  endureth  for  ever. 
Imagination  may  conceive,  but  it  is  beyond  the  power 
of  language  to  describe,  the  general  burst  of  joy  that 
would  pervade  the  land,  when  the  poor  Israelites  tasted 
again  the  sweets  of  liberty,  and  returned  to  their  pos- 
sessions, their  families,  and  friends.  In  vain  would  sleep 
invite  them  to  repose,  their  hearts  would  be  too  full  to 
feel  the  lassitude  of  nature;  and  the  night  would  be 
spent  in  gratitude  aud  praise.  What  a  lively  emblem 
of  the  gospel  of  Christ !  which  is  peculiarly  addressed 
to  the  poor,  which  is  fitted  to  heal  the  broken  hearted, 
to  give  deliverance  to  the  captives,  the  opening  of  the. 
prison  doors  to  them  that  are  bound,  and  to  preach 
unto  all  the  acceptable  year  of  the  Lord.*" 

Throiighout  the  writings  Qf  Josephus,  we  have  only 
one  passage  where,  in  the  later  times  of  the  Mosaic 
economy,  the  jubilee  is  alluded  to,  and  that  is  in  Antiq. 
XV.  9,  when  he  is  describing  the  dearth  which  happened 
in  the  13th  year  of  the  reign  of  Herod.  His  words  are, 
'^  When  the  fruits  of  that  year  were  spoiled,  and  what- 

»  Ezek.  xlvi.  16—18.      *>  Levit.  xxv.  9.      "  Is.  Ixi.  1,  2.  Luke  iv.  18, 19. 


THE  YEAR  OF  JUBILEE.  511 

soever  they  had  previously  laid  up  was  spent,  there  was 
no  foundation  of  hope  for  relief  remaining ;  but  the  mi- 
sery, contrary  to  what  they  expected,  still  increased 
upon  them,  and  this  not  only  on  that  year,  while  they 
had  nothing  for  themselves  left  at  the  end  of  it,  but  what 
seed  they  had  sown  perished  also,  by  reason  of  the 
ground  not  yielding  its  fruits  on  the  second  year." 

It  only  remains  to  add,  that  as  several  divines  have 
asserted  that  the  last  jubilee  which  the  Jews  ever  had, 
corresponded  with  the  year  of  our  Saviour's  death,  it 
may  be  proper  to  inquire  into  its  truth.     And  we  may 
notice,  that  none  of  the  suppositions  that  were  made, 
when  treating  of  the  sabbatical  year,  agree  with  that 
important  event ;  for  let  us,  in  the  first  place,  suppose 
that  the  first  sabbatical  year  was,  according  to  Usher, 
in  the  seventh  year  after  the  Israelites  crossed  Jordan, 
or  A.  M.  2261,  and  that  the  first  jubilee  was  observed 
fifty  years  after,  or  A.  M.  2311  ;  from  thence,  till  the 
death  of  Christ,  was  an  interval  of  17181  or  1722| 
years,  according  as  we  suppose  Christ  to  have  been  born, 
either  A.  M.  4000,  as  he  really  was,  or  A.  M.  4004,  as 
is  commonly  supposed,  and  to  have  lived  33|   years; 
neither  of  which  sums  of  1718^  or  1722^,  when  divided 
by  50,  coincide  with  any  jubilee. — Or,  let  us  suppose, 
secondly,  with   Dr.  Jennings,   that  the  1st  sabbatical 
year  began  on  the  14th  year  after  they  crossed  Jordan, 
or  A.  M.  2268,  and  that  the  1st  jubilee  was  on  the  50th 
year  after,  or  A.  M.  2318,  this  will  give  1715|  or  1719| 
years  till  Christ's  death,  which  corresponds  with  no 
jubilee.     In  no  case,  then,  have  we  been  able  to  make 
the  year  of  Christ's  death  to  correspond  with  a  year  of 
jubilee ;  but  if  the  sabbatical  years  had  begun,  as  some 
other  divines  have  thought,  in  the  year  that  the  Israel- 
ites crossed  Jordan,  and  the  jubilees  50  years  after,  they 
would  make  the  year  of  Christ's  birth  a  jubilee ;  for,  ac- 


512  ANTIQUITIES  OF  THE  JEWS. 

cording  to  Lightfooot,  that  event  happened  A.  M.  2254, 
and  before  Christ  1750 :  if  we  divide,  then,  this  1750 
by  50,  we  have  exactly  the  35th  jubilee  as  the  year  in 
which  our  Saviour  was  born,  supposing  them  to  have 
been  observed  till  that  time.  How  applicable  to  this 
are  the  words  of  Rabbi  Simeon  ben  Jochai,  as  quoted  by 
Lightfoot  in  his  Harmony  of  the  Four  Evangelists,^ 
"  The  divine  Majesty  will  be  to  Israel  in  a  jubilee,  free- 
dom, redemption,  and  a  finisher  of  sabbaths ;"  and  how 
appropriate  to  the  character  and  office  of  Christ !  For 
those  who  had  lost  every  right  to  their  fathers  inheri- 
tance, he  came  to  restore  ;  those  who  had  sold  themselves 
to  sin  and  Satan,  he  came  to  release  :  and  those  who  by 
their  apostacy  had  become  spiritually  poor,  he  came  to 
enrich. 

In  Dr.  Buchanan's  Christian  Researches  in  Asia,  we 
have  some  account  of  the  disposal  of  some  of  the  jubilee 
trumpets  after  the  destruction  of  Jerusalem,  which  was 
communicated  to  him  by  the  Jerusalem  or  White  Jews 
on  the  coast  of  Malabar.  '^  After  the  second  temple 
was  destroyed,"  said  they,  (which  may  God  speedily  re- 
build) ^^  our  fathers,  dreading  the  conqueror's  wrath, 
departed  from  Jerusalem,  a  numerous  body  of  men. 
women,  priests,  and  Levites,  and  came  into  this  land. 
There  were  among  them  men  of  repute  for  learning  and 
wisdom,  and  God  gave  the  people  favour  in  the  sight  of 
the  king  who  at  that  time  reigned  there,  and  he  granted 
them  a  place  to  dwell  in  called  Cranganor.  He  allowed 
them  a  patriarchal  jurisdiction  within  the  district,  with 
certain  privileges  of  nobility ;  and  the  royal  grant  was 
engraved,  according  to  the  custom  of  those  days,  on  a 
plate  of  brass.  This  was  done  from  the  year  of  the 
creation  4250,  (A.  D.  490,)  and  this  plate  of  brass  we 

»  Part  3.    Lukeiv.  18,  19. 


FEAST  OF  PURIM  OR  LOTS.  513 

still  have  in  our  possession."  Our  forefathers  continued 
at  Cranganor  for  about  a  thousand  years,  and  the  num- 
ber of  heads  who  governed  were  seventy-two.  Soon 
after  our  settlement,  other  Jews  followed  us  from  Judea, 
and  among  these  came  that  man  of  great  wisdom,  Rabbi 
Samuel,  a  Levite  of  Jerusalem,  with  his  son  Rabbi  Je- 
huda  Levita.  They  brought  with  them  the  silver  trum- 
pets made  use  of  at  the  time  of  the  Jubilee,  which  were 
saved  when  the  second  temple  was  destroyed ;  and  we 
have  heard  from  our  fathers  that  there  were  engraven 
on  those  trumpets  the  letters  of  the  ineffable  name," 
meaning  Jehovah  (niH*-)  Thus  do  we  find  unexpectedly 
an  account  of  the  disposal  of  the  Jubilee  trumpets  at 
the  temple ;  but  it  is  well  known  that  in  every  consider- 
able town  in  Judea  there  were  Jubilee  trumpets  to  hail 
its  glorious  advent. 

I 

SECT.   VI. 

The  Feast  of  Purim  or  Lots. 

Its  origin ;  lasted  three  days ;  way  it  was  observed  formerly ;  way  it  is  observed 
now.  Singular  conduct  of  the  Jews  while  in  the  synagogue. 

The  Feast  oi  Purim ,  or  of  Lots,  took  its  rise,  as  is  ge- 
nerally known,  from  the  gratitude  of  the  Jews,  on 
escaping  the  plot  of  Haman  for  exterminating  their 
nation ;  and  obtained  its  name  from  the  lots  that  were 
cast  before  him,  probably  by  the  astrologers,  who  knew 
his  hatred  against  Mordecai,  and  his  wish  to  destroy 
his  family  and  nation.''  Esther  and  Mordecai  were  the 
suggesters  of  the  measure,  and  the  13th,  14th,  and  15th 
days  of  the  12th  month,  or  the  month  Adar,  were  ap- 

»  Dr.  Buchanan  afterwards  gives  a  translation  of  it,  and  lodged  a  fac  simile 
of  the  original  in  the  public  library  at  Cambridge. 
i-  Esther  iii.  7.  ix.2.  5. 

Vol.  I.  3  T 


514  ANTIQUITIES  6f  the  JEWS. 

pointed  for  its  annual  celebration :  the  13th  as  a  fast^ 
being  the  day  on  which  they  were  to  have  been  de- 
stroyed ;  and  the  14th  and  15th  as  a  feast  for  their  glo- 
rious deliverance.  It  is  impossible,  from  the  Jewish 
manner  of  computing  time,  exactly  to  ascertain  the  days 
in  our  year  which  correspond  with  these,  for  they  varied 
annually  ;  but  if  the  beginning  of  their  year  was  on  the 
21st  of  March,  or  the  vernal  equinox,  and  their  months 
were  29  and  30  days  alternately,  the  13th,  14th,  and 
15th  days  of  their  12th  month  would  fall  on  the  21st, 
22d,  and  23d  of  our  February.  The  fast,  to  this  day, 
is  called  the  fast  of  Esther,  and  the  feast  still  holds  the 
name  of  Purim.  It  is  justly  styled  by  Prideaux,  the 
Bacchanalia  of  the  Jews,^  which  they  celebrate  with  all 
manner  of  rejoicing,  and  when  they  indulge  themselves 
in  all  manner  of  luxurious  excesses,  especially  in  drink- 
ing wine  to  drunkenness,  which  they  consider  as  a  part 
of  the  solemnity,  because  it  was  by  means  of  the  wine 
banquet  (they  think)  that  Esther  made  the  king's  heart 
merry,  and  induced  him  to  grant  her  request. 

We  are  not  informed  whether  any  particular  sacrifices 
were  offered  at  the  temple ;  but  it  is  probable  that  the 
Book  of  Esther  was  read  by  some  of  the  priests  in  the 
court  of  the  women  ;  for  even  now  it  is  solemnly  read  in 
all  their  synagogues  from  beginning  to  end,  at  which  they 
are  all  enjoined  to  be  present,  men,  women,  children, 
and  servants,  because  all  these  had  their  share  in  the 
deliverance  which  Esther  obtained.  And  as  often  as  the 
name  of  Haman  occurs  in  the  reading,  the  usage  is  for 
all  of  them  to  clap  with  their  hands,  and  stamp  with 
their  feet,  and  exclaim,  "  Let  his  memory  perish." 

Such  is  the  description  of  the  feast  according  to  Pri- 
deaux ;  but  Calmet  has  collected  from  Basnage,  Leo  of 

»  Connect,  of  the  Old  and  New  Test.  A.A.C.  452. 


FEAST  OF  PURIM  OR  LOTS.  515 

Modena,  and  others,  a  number  of  additional  particulars, 
the  chief  of  which  are  as  follow.  On  the  eve  of  the  13th 
of  Adar,  if  it  be  a  day  on  which  they  may  fast,  they 
keep  it  strictly,  in  memory  of  that  kept  by  Esther  and 
Mordecai ;  but  if  the  day  be  a  sabbath,  or  the  eve  of  a 
sabbath,  on  which  they  never  fast,  they  anticipate  it, 
that  is,  instead  of  fasting  on  the  13th  of  Adar,  they  fast 
on  the  11th.  On  the  eve  of  the  14th,  (or  after  the  sun 
had  set  on  the  13th)  they  give  alms  liberally  to  the  poor, 
both  as  a  proper  fruit  of  fasting,  and  that  these  may  the 
better  enjoy  the  feast;  after  which  they  assemble, in  the 
synagogue,  light  the  lamps,  and  as  soon  as  the  stars  be- 
gin to  appear,  they  begin  to  read  the  Book  of  Esther,  not 
from  a  printed  book,  but  from  a  roll  of  vellum,  in  the  an- 
cient manner,  written  with  a  particular  kind  of  ink.  After 
they  have  opened  the  roll  they  repeat  three  prayers,  to 
thank  God  for  having  enjoined  this  feast ;  for  having  de- 
livered their  nation,  and  for  having  continued  their  lives 
till  the  celebration  of  that  particular  festival.  At  this 
feast  the  reader  of  the  roll  may  sit  while  he  is  reading, 
whereas  on  other  days  he  is  obliged  to  stand ;  and  in  this 
way  they  proceed  till  they  have  finished  the  book ;  there 
being  five  places  in  the  text  where  the  reader  raises  his 
voice  with  all  his  might,  and  makes  such  a  dreadful 
howling,  as  to  frighten  the  women  and  children.  When 
he  comes  to  the  place  where  the  names  of  Haman's  ten 
sons  are  mentioned,  he  repeats  them  very  quick,  with- 
out taking  breath,  to  show  that  these  ten  persons  were 
destroyed  in  a  moment.  Every  time  the  name  of  Haman 
is  pronounced,  the  children  with  great  fury  strike  the 
benches  of  the  synagogue  with  mallets  or  stones,  and 
make  lamentable  cries.  It  is  said  that  formerly  they  used 
to  bring  into  the  synagogue  a  great  stone,  with  the  name 
of  Haman  written  upon  it,  and  all  the  while  the  Book  of 
Esther  was  reading,  they  struck  it  with  other  stones;  till 


516  ANTIQUITIES  OF  THE  JEWS. 

they  had  beat  it  to  pieces.  The  reading  is  concluded  in 
much  the  same  way  as  it  was  begun,  namely,  with  curses 
against  Haman  and  Seres  his  wife,  with  blessings  on 
Esther  and  Mordecai,  and  with  praises  to  God  for  hav- 
ing preserved  his  people. — We  are  not  informed  how 
long  a  time  they  are  thus  employed;  but  after  they  have 
done  reading  they  return  home,  where  they  make  a  meal 
of  milk  rather  than  of  meat,  and  then  retire  to  rest :  so 
much  for  the  eve  of  the  feast. — On  the  day  following, 
early  in  the  morning,  they  return  to  the  synagogue, 
where,  after  they  have  read  that  passage  of  Exodus  in 
which  the  war  of  Amalek  is  mentioned,  they  again  read 
the  book  of  Esther  with  the  same  ceremonies  as  before. 
After  which  they  return  home,  make  as  good  cheer  as 
they  can,  send  a  share  of  what  they  have  at  table  to  those 
who  have  need,  and  pass  the  rest  of  the  day  in  sports 
and  dissolute  mirth ;  for  their  doctors  have  decided  that 
on  this  day  they  may  drink  wine  until  they  cannot  dis- 
tinguish between  cursed  be  Haman  and  cursed  be  Mor- 
decai. Such  is  their  conduct  on  the  14th  of  Adar ;  but 
although  the  feast  is  continued  through  the  15th,  the  14th 
only  is  kept  with  solemnity.  During  these  two  days  they 
may  work  or  do  business,  yet  they  refrain  the  first  day, 
although  not  obliged  to  it.  The  second  day  they  read 
no  new  lesson  in  the  synagogue,  yet  they  show  on  it  signs 
of  festivity.  It  may  be  added,  that  on  the  eve  of  the  fes- 
tival they  collect  the  half  shekel  that  was  formerly  paid 
to  the  temple,  to  distribute  among  such  as  undertake  a 
*  journey  to  Jerusalem ;  whither  several  repair  out  of  de- 
votion, and  where  they  covet  to  be  buried,  believing 
that  all  the  Jews  are  to  meet  there  at  the  day  of  judg- 
ment, and  that  they  shall  even  pass  thither  through  the 
bowels  of  the  earth.  Nor  should  it  be  omitted,  that  when 
the  year  consists  of  thirteen  months,  and  there  are  con- 
sequently two  Adars  (Adar  and  Ve-adar,)  they  cele- 


FEAST  OF  DEDICATION.  517 

krate  the  feast  of  Purim  twice,  viz.  the  grand  Purim  on 
the  14th  of  the  1st  Adar,  and  the  lesser  Purim  on  the 
14th  of  the  2d  Adar ;  but  this  second  feast  has  nothing, 
properly  speaking,  but  the  name.* 

SECT.  VII. 

The  Feast  of  Dedication. 

History  of  its  origin  ;  time  of  the  year  when  kept ;  manner  of  observing  it ; 
lasted  eight  days ;  nightly  illumination ;  alterations  afterwards  arising  from 
necessity. 

The  next  feast  we  have  to  notice  is  the  Feast  of  De- 
dication. This  was  appointed  by  Judas  Maccabseus,  as 
a  new  dedication  of  the  temple  and  altar,  after  they  had 
been  polluted  by  Antiochus  Epiphanes ;  for  every  one 
in  the  least  conversant  with  Jewish  history,  knows  his 
hatred  of  the  Jewish  name ;  how  he  forbade  their  chil- 
dren to  be  circumcised,''  restrained  them  in  the  exercise 
of  their  religion,*^  killed  many  who  disobeyed  his  man- 
dates,** burnt  the  books  of  their  law,^  set  up  idolatry,* 
sacrilegiously  carried  off  the  altar  of  incense,  the  show 
bread  table,  and  the  golden  candlestick  from  the  holy 
place,  with  the  other  vessels  and  treasures  of  the  tem- 
ple, ^  sacrificed  a  sow  upon  the  altar  of  burnt  offerings, 
built  a  heathen  altar  on  the  top  of  it,**  and  made  broth 
of  swine's  flesh  to  sprinkle  the  courts  and  temple  to  de- 
file them.' 

Thus  did  it  please  God  long  to  afflict  his  people,  for 
their  multiplied  transgressions ;  but  his  bowels  of  mercy 
were  at  length  moved  towards  them,  and  he  resolved  to 

»  vide  Calmet's  Diet,  art.  Pur.    Buxtorff;  De  Synag.  Judaica,  cap,  29. 
b  1  Maccab.  i.  49.  60,  61,  =1  Maccab.  i.  44,  45,  50. 

•1  Prideaux,  Connect.  A.A.C.  168.  <=  Prideaux,  Connect.  A-A.C.  167. 

f  Prideaux,  A.A.C.  168.  g  1  Maccab.  i.  21—23.  2  Maccab.  v.  16. 

^  1  Macciib.  i.  54.  '  1  Maccab.  i.  47.  Prideatu,  Connect.  A.A.C.  170. 


518  ANTIQUITIES  OF  THE  JEWS. 

defeat  the  plans  of  their  enemy.  Accordingly,  Matta- 
thias  the  great  grandson  of  Asmonseus  took  the  field, 
and  encouraged  his  countrymen  to  fight  for  their  reli- 
gion, their  families,  and  their  lives  :  but  his  continued 
exertions  being  too  great  for  his  age,  he  sunk  under  his 
labours,  and  left  the  church  militant  to  unite  for  ever 
with  the  church  triumphant.  The  cause,  however,  which 
he  had  espoused  did  not  die  with  him ;  for  no  sooner  had 
he  breathed  his  last,  than  his  son  Judas  became  their 
leader,  aroused  his  followers  to  revenge,  took  for  the 
motto  of  his  standard  the  original  of  these  words  in 
Exodus,*  "  Who  is  like  unto  thee,  O  Lord,  among  the 
gods  ?"  and  in  several  battles  discomfited  the  enemy.  It 
was  from  an  abbreviation  formed  of  the  initials  of  these 
words,  that  they  formed  the  word  OD/!3^  Mcbi,  and 
hence  Judas  himself  was  called  Maccabseus,  and  all  those 
who  fought  under  him  Maccabees. — After  giving  liberty 
to  Judea  by  these  means,  the  new  dedication  of  the  tem- 
ple took  place.  Priests  were  appointed  to  remove  the 
rubbish,  to  take  down  the  altar  which  Antiochus  had 
profaned,  to  carry  the  stones  of  it  to  one  of  the  chambers 
of  Bith-muked,  in  the  north-west  corner  of  the  court 
of  Israel,  there  to  lie  for  preservation ;  to  build  a  new 
one  of  unhewn  stone,  according  to  the  law,^  and  to  hal- 
low the  courts.*^  Nor  was  the  furniture  of  the  holy  place 
and  vessels  for  the  service  overlooked ;  for  Judas  sup- 
plied these  out  of  the  spoils,  as  we  may  naturally  sup- 
pose;"^ so  that  all  things  being  .ready,  the  dedication  took 
place  on  the  23th  day  of  the  9th  month,  called  Chisleu,* 
and  in  the  year  before  Christ  170.^  From  the  Jewish 
manner  of  computation,  it  is  impossible  to  know  exactly 
on  what  day  of  our  year  the  first  feast  of  dedication  hap- 

*  Chap.  XV.  11.        •»  Exod.  xx.  25,  26.  Deut.  xxvii.  5,  6.  Josh.  viii.  20, 31. 

""  1  Maccab.  iv.  42 — 48.  ''  1  Maccab.  iv.  49. 

=  1  Maccab.  iv.  52—56.  2  Maccab.  x.  5.        f  Prideaux,  Con,  A.A.C.  170. 


FEAST  OF  DEDICATION.  519 

pened  :  but  allowing  their  year  to  begin,  on  the  21st  of 
March;  or  the  vernal  equinox,  and  their  month  to  be  29 
and  30  days  alternately,  the  23  th  day  of  the  ninth  month 
will  correspond  with  the  7th  of  our  December.  And  the 
reason  why  that  particular  day  was  chosen  was,  because 
on  that  very  day,  three  years  before,  Antiochus  had  pol- 
luted the  altar,  by  offering  heathen  sacrifices  on  the 
heathen  altar  that  he  had  built  on  the  top  of  it  by  way 
of  contempt.^ 

They  began  the  day,  we  are  told,  by  killing  the 
morning  sacrifice,  according  to  the  law,  laying  it  on  the 
new  altar,  and  fetching  fire  from  flints  to  consume  it  ;'* 
while  others  going  into  the  holy  place,  with  a  part  of 
that  fire,  burnt  the  incense  on  the  golden  altar,  lighted 
the  lamps  on  the  golden  candlestick  ;  and  laid  the  cakes 
on  the  table  of  show-bread  :"  which  several  things  being 
done,  Maccabeeus  and  his  company  bowed  with  their 
faces  to  the  ground,  and  besought  the  Lord  that  they 
might  come  no  more  into  such  troubles ;  but,  that  if  they 
sinned  against  him,  he  himself  would  chasten  them  with 
mercy,  and  that  they  might  not  be  delivered  unto  blas- 
phemous and  barbarous  nations.^ 

It  is  easy  to  conceive  the  joy  which  the  Israelites 
would  feel,  on  the  re- establishment  of  the  daily  service  : 
and  we  can  readily  enter  into  their  feelings,  when  they 
prolonged  the  observance  of  it  for  eight  days."  We  are 
therefore  prepared  to  learn  how  they  kept  alive  that 
signal  event  among  posterity;  namely,  by  decreeing 
that  the  days  of  the  dedication  of  the  altar  should  be 
kept,  in  their  season,  from  year  to  year  with  mirth  and 
gladness  ;*"  and  accordingly,  the  eight  days,  which  be- 
gin with  the  25th  of  Chisleu,  are  kept  by  that  nation  unto 


«  Compare  1  Maccab.  i.  54,  59,  with  ch.  iv.  52—54,  and  2  Maccab.  x.  5. 
f"  I  Maccab.  iv.  53.     2  Maccab.  x.  3.  «  2  Maccab.  x.  3. 

^  2  Maccab.  x.  4.     «  2  Maccab.  x.  6.    ^  1  Maccab.  iy.  59.  2  Maccab.  x.  8, 


520  ANTIQUITIES  OF  THE  JEWS. 

this  day.  The  greatest  religious  countenance  given  to 
this  festival,  while  the  temple  stood,  was  the  singing  the 
Hallel  in  the  temple  every  day  as  long  as  the  solemnity 
lasted  ;  and  the  general  illumination,  that  annually  took 
place  throughout  the  land,  showed  the  readiness  of  all 
ranks  to  comply  with  the  decree.  Indeed,  it  was  from 
this  illumination,  for  eight  nights  in  succession,  that  it 
obtained  the  name  of  the  Feast  of  Lights ;  for  every 
house  had  at  least  one  lamp  or  candle  at  the  door,  which 
burnt  during  the  night ;  most  had  as  many  lamps  or  can- 
dles as  they  had  individuals  ;  and  some  even  doubled 
that  number,  through  the  whole  week ;  insomuch,  that, 
if  the  family  consisted  of  ten  persons,  they  had  ten  can- 
dles the  first  night,  twenty  the  second,  thirty  the  third, 
forty  the  fourth,  and  so"  on,  till  on  the  last  night  they 
had  no  fewer  than  eighty. 

The  reason  having  already  been  stated  why  Judas  and 
his  followers  rejoiced  for  eight  days,  and  enjoined  it  on 
posterity ;  it  may  perhaps  gratify  the  reader  to  know 
the  Talmudical  reason,  as  given  by  Maimonides,  in  or- 
der to  show  the  love  they  had  for  the  marvellous.  His 
words  are  as  follow  :  ''^  When  Israel  prevailed  against 
their  enemies,  and  destroyed  them,  it  was  the  25th  day 
of  the  month  Chisleu,  and  they  went  into  the  temple,  and 
found  not  there  any  pure  oil,  but  one  bottle,  which  had 
no  more  oil  in  it  than  to  keep  the  lamps  burning  for  one 
night  only,  yet  did  they  light  them  with  it.  And  a 
miracle  was  there  showed  withal,  for  it  maintained  the 
lamps  during  eight  nights.  So  that  the  wise  men  of 
that  generation  appointed  on  the  next  year  these  eight 
days,  as  days  of  rejoicing  and  praise,  and  for  lighting 
up  of  candles  at  the  doors  of  their  houses.''* 


^  Lightf.  Heb.  and  Talm.  Exer.    John  s.  22,  and  Buxtorff,  De  Synag.  Ju- 
daica,  cap.  28. 


FEAST  OF  DEDICATION.  521 

Such  was  the  nature  of  the  feast  of  dedication ;  and 
so  it  appears  to  have  been  kept  till  the  dispersion  ;  but 
an  illumination  of  that  kind  is  not  to  be  expected  in  the 
present  state  of  the  Jewish  nation.  It  is  natural,  how- 
ever, for  them  to  mark  it  among  the  feasts  of  their  calen- 
dar, and  to  pray  to  Jehovah  to  restore  them  to  their  own 
land,  that  they  may  observe  it  and  their  other  solemni- 
ties as  a  church  and  a  nation. 

This  festival  is  but  once  mentioned  in  the  sacred 
Scriptures,  viz.  in  John  x.  22,  where  Jesus  is  said  to 
have  been  present  at  the  feast  of  dedication  at  Jerusa- 
lem;— a  circumstance  certainly  worthy  of  notice,  for 
this  was  not  a  festival  of  divine  authority,  nor  was  it  one 
that  enjoined  his  attendance  at  the  temple,  for  it  might 
have  been  equally  well  observed  by  him  at  home  :  and 
yet  he  is  present,  giving  it  his  sanction.  Perhaps  it 
may  be  said,  that  the  scripture  in  question  does  not  re- 
fer to  this  dedication,  but  to  some  former  one.  But  the 
observation  is  irrelevant — for,  in  the  first  place,  there 
were  no  annual  festivals  appointed  in  commemoration  of 
the  dedication  of  the  first  or  second  temple :  and  se- 
condly, the  evangelist  tells  us,  that  '<  it  was  winter," 
which  fixes  it  to  the  dedication  by  Judas.  For  Solo- 
mon's temple  was  dedicated  in  the  7th  month,  or  har- 
vest ;^  and  Zerubbabel's  in  the  12th  month,  or  spring;^ 
but  the  dedication  by  Judas  Maccabseus  took  place  on 
the  25th  of  the  9th  month,  or  about  the  beginning  of 
our  December. 

»  1  Kings  viii.  2.    2  Chron.  v.  3.  ^  Ezra  vi.  15 17, 

Vol.  I.  3  U 


522  ANTIQUITIES  OF  THE  JEWS. 

SECTION   VIII. 

Lesser  Feasts  and  Fasts  of  the  Jews. 

Private  and  public  manner  of  vowing  a  private  fast :  some  forbidden  to  fast 
privately ;  men  and  women  fasted  apart. 

Hitherto  we  have  attended  to  those  fasts  and  feasts 
of  the  Jews  which  are  generally  known ;  but  before  we 
leave  the  subject,  it  is  proper  that  we  should  notice  se- 
veral others,  which,  though  less  public,  were  annually 
observed.  Thus,  they  had  a  fast  on  the  9th  day  of  the 
4th  month,  or  Thammuz,  corresponding  with  the  9th 
day  of  the  moon  in  June  :"  because  on  that  day  the  two 
tables  of  the  law  were  understood  to  have  been  broken 
by  Moses ;  the  idol  was  erected  in  the  temple  by  Ma- 
nasseh  ;  the  city  of  Jerusalem  was  injured  by  the  siege 
of  Nebuchadnezzar ;  the  daily  oblation  ceased ;  and  the 
sacred  copy  of  the  law  was  burnt.  They  had  a  fast  on 
the  7th  day  of  the  5th  month  Ab,  or  of  the  moon  in 
July,^  because  on  that  day  the  first  temple  was  burnt 
by  Nebuchadnezzar;"  and  the  modern  Jews  have  an  ad- 
ditional reason  for  observing  it,  because  on  that  day 
also,  the  second  temple  was  burnt  by  Titus.''  They  had 
a  fast  in  the  seventh  month  Ethanim,  or  Tizri,^  of  which 
the  Scriptures  do  not  fix  the  day ;  but  the  modern  Jews 
make  it  the  third,  corresponding  with  the  3d  day  of  the 
moon  in  September,  because  then  Gedaliah  was  slain, 
and  all  the  Jews  that  were  .with  him  scattered. *^  And 
they  had  a  fast  on  the  lOth  day  of  the  10th  month  The- 
beth,  or  of  the  moon  in  December,^  because  on  that  day 
Nebuchadnezzar  began  to  besiege  Jerusalem.^  These 
were  their  public  yearly  fasts  of  less  note ;  and  when 

»  Jer.  lii.  6,  Zech.  viii.  19.  ^  Zech.  vii.  3.  viii.  19. 

«  2  Kings  XXV.  8.  ^  Joseph.  War,  vi.  4.        °  Zech.  viii.  19. 

*  Jer.  xli.  1.  e  Zech.  viii.  19.  ^2  Kings  xxv.  1. 


LESSER  FEASTS  AND  FASTS.  523 

extraordinary  emergencies  called  for  it,  they  had  also 
their  occasional,  public,  extraordinary  fasts ;  such  as  in 
times  of  war,  persecution,  famine,  pestilence,  &c. 

But,  besides  the  public  fasts  of  this  nature  mentioned 
in  Scripture,  they  had  also  private  ones  observed  by 
individuals,  and  public  ones  of  human  appointment, 
noticed  in  their  synagogues.  Thus,  some  fasted  every 
Monday  and  Thursday,  which  were  synagogue  days, 
and  hence  the  Pharisee  boasted  that  he  fasted  twice 
a  week."  Others  fasted  on  the  Monday  and  Thursday 
of  the  passover  week,  and  on  the  Monday  after  it; 
whilst  every  month  had  its  fasts  for  one  reason  or  an- 
other. Thus,  they  fasted  on  the  1st  of  Abib,  or  of  the 
moon  in  March,  for  the  death  of  Nadab  and  Abihu ;  on 
the  10th  for  the  death  of  Miriam ;  on  the  26th  for  the 
death  of  Joshua ;  and  on  the  29th  they  prayed  for  the 
latter  rain. — They  fasted  on  the  10th  of  Zif,  or  of  the 
moon  in  April,  because  of  the  death  of  Eli  and  his  sons, 
and  the  taking  of  the  ark  by  the  Philistines ;  and  on  the 
28th,  because  the  prophet  Samuel  died. — They  held  a 
feast  on  the  15th  and  16th  of  S'""  ^  of  the  moon 
which  appeared  in  May,  to  commemorate  the  victories 
of  the  Maccabees  over  the  heathen  at  Bethshan ;  and 
the  23d  was  a  fast  to  bewail  Jeroboam's  preventing  the 
first  fruits  from  being  brought  to  Jerusalem. — ^They 
fasted  on  the  17th  of  Thammuz,  or^f  the  moon  which 
appeared  in  June,  for  the  sin  and  punishment  of  the 
golden  calf. — They  fasted  on  the  1st  of  Ab,  or  of  the 
moon  which  appeared  in  July,  because  of  the  death  of 
Aaron;  on  the  9th  because  the  murmuring  Israelites 
were  sent  back  into  the  wilderness  to  sojourn  there  until 
they  died ;  on  the  18th  for  the  extinction  of  the  evening 
lamp  during  the  reign  of  Ahaz ;  and  on  the  24th  there 

»  Luke  xviii.  12. 


524  ANTIQUITIES  OP  THE  JEWS. 

was  a  feast  in  commemoration  of  the  abolishing  that  law 
made  by  the  Sadducees,  which  gave  to  sons  and  daugh- 
ters an  equal  portion  of  their  fathere'  effects. — They 
fasted  on  the  17th  of  Elul,  or  of  the  moon  which  ap- 
peared in  August,  for  the  disasters  that  happened  after 
the  return  of  the  spies ;  the  22d  was  a  feast  in  comme- 
moration of  the  carriage  of  the  wood  to  the  temple  for 
consuming  the  sacrifices ;  and  the  25th  was  a  feast  in 
commemoration  of  Nehemiah's  dedicating  the  walls  of 
Jerusalem.^ — They  fasted  on  the  5th  of  Tizri,  or  of  the 
moon  which  appeared  in  September,  for  the  death  of 
some  eminent  doctors  of  the  law ;  and  the  23d  was  a 
festival  of  joy  for  the  re- delivery  of  the  law  of  Moses, 
when  they  read  Moses's  blessing  the  tribes,  and  the 
history  of  his  death.— ^They  fasted  on  the  6th  day  of 
Bui,  or  of  the  moon  which  appeared  in  October,  for  the 
loss  of  Zedekiah's  eyes,  and  the  murder  of  his  children.* 
— They  fasted  on  the  6th  of  Chisleu,  or  of  the  moon 
which  appeared  in  November,  for  the  burning  of  Jere- 
miah's roll  by  Jehoiachim  ;  on  the  7th  they  had  a  feast 
for  the  death  of  Herod  the  Great;  on  the  15th  a  fast  for 
Antiochus'  profanation  of  the  temple  ;  and  the  21st  was 
a  feast  for  Alexander's  delivering  up  the  Samaritans  to 
their  power. — They  fasted  on  the  8th  of  Thebeth,  or  of 
the  moon  which  appeared  in  December,  because  the  law 
was  translated  into  Greek  at  the  request  of  Ptolemy 
Philadelphus ;  on  the  9th  because  Ezra  and  Nehemiah 
died  upon  it;  and  on  the  28th  was  a  feast  of  joy  for  the 
ejection  of  the  Sadducees  from  the  Sanhedrin,  where 
they  had  gained  the  ascendency  in  the  days  of  Jannseus. 
— They  fasted  on  the  10th  of  Shebat,  or  of  the  moon 
which  appeared  in  January,  for  the  death  of  the  elders 
who  outlived  Joshua ;  and  on  the  23d  for  the  resolution 

*  Neh,  xii.  27.  •>  2  Kings  xxv.  T. 


LESSER  FEASTS  AND  FASTS.  525 

to  punish  the  Benjamites  in  Judg.  xx. — They  had  a 
feast  on  the  3d  of  Adar,  or  of  the  moon  which  appeared 
in  February,  because  ZerubbabeFs  temple  was  then 
finished  ;*  the  7th  was  a  fast  for  the  death  of  Moses ; 
and  the  25th  a  feast  for  the  release  of  Jehoiachin-''  One 
would  suppose  that  these  feasts  and  fasts  would  have  been 
sufficient,  and  yet  several  fasted  on  the  day  before  every 
new  moon,  or  when  a  near  relation  died,  or  in  general, 
when  any  calamity  befel  themselves  or  their  families. 

They  began  their  fasts  always  in  the  evening,  and  ob- 
served them  till  the  following  evening,  on  which  they 
might  chew  some  food,  if  hungry,  but  might  not  swallow 
it.  The  public  fasts  were  called  11^^  n^Ji^n?  Thoniih- 
tzebur;  and  the  private  ones  "in*  HOpn,  Thonith-ihed. 
The  way  of  vowing  a  private  fast  among  the  modern 
Jews  is — "  To-morrow  shall  be  a  fast  to  me  :''  and  the 
following  prayer  is  offered  up :  ^*  My  God,  at  the  time 
thy  temple  stood,  if  any  sinned,  he  offered  an  oblation 
and  was  forgiven.  But  now,  since  the  sanctuary  is  de- 
stroyed, on  account  of  our  sins,  we  have  no  other  me- 
thod but  fasting  and  prayer.  Let  it  please  thee,  there- 
fore, O  Lord  my  God,  and  the  God  of  my  fathers,  that 
the  fat  and  blood  of  my  body,  which  shall  be  consumed 
by  my  fasting,  be  in  thy  sight  as  if  I  had  brought  an 
oblation,  and  be  thou  gracious  to  me."  He  who  vowed 
and  paid  was  called  Clip,  kedush;  and  he  who  vowed 
and  did  not  pay  was  called  J^DIH^  huta.  Doctors  of  the 
law,  however,  and  teachers  were  forbidden  to  indulge 
in  private  fasts,  for  fear  of  injuring  their  health,  and 
impairing  their  usefulness  ;  but  they  were  bound  to  ob- 
serve public  fasts,  that  the  weight  of  their  example 
might  influence  others.  No  private  fast  was  allowed  to 
be  held  on  a  sabbath,  or  new  moon,  on  any  public  fes- 

•  Ezra  vi.  15.  >>  Jer.  lii.  31. 


526  ANTIQUITIES  OF  THE  JEWS. 

tival,  or  on  the  eve  of  the  day  of  annual  expiation.  And 
no  public  fast  was  allowed  on  the  sixth  day  of  the  week 
for  that  was  employed  in  preparing  what  was  needful 
for  the  sabbath ;  nor  on  any  of  the  three  great  feasts  of 
passover,  pentecost,  and  tabernacles."  It  appears  from 
Zechariah,^  that,  when  the  Jews  fasted,  the  male  part 
of  the  family  fasted  by  themselves,  and  the  female  part 
by  themselves ;  for  the  houses  were  usually  divided  into 
two  parts,  the  apartments  for  the  men,  and  the  apart- 
ments for  the  women  ;  and  none  but  the  lowest  class  of 
the  Jews  lived  promiscuously. 

a  Buxtorff,  SjTiag.  Judaic,  cap.  30.  *»  Chap.  xii.  12— U. 


PART  YIL 


SECT.  I. 

The  Synagogue. 

riie  other  modes  of  instruction  hinted  at ;  proseuchas  explained ;  their  atility  ; 
places  where  situated  ;  usual  form.  Synagogues  the  chief. 

After  examining  the  tabernacle  and  temple,  their 
ministers  and  servicej  feasts  and  fasts,  we  are  naturally 
led  to  turn  our  attention  to  the  Jewish  synagogue,  as  an 
excellent  mean  of  instruction,  especially  to  those  who 
resided  at  a  great  distance  from  the  temple. 

The  Jews  were,  indeed,  highly  favoured.  They  had 
many  advantages  for  religious  instruction  above  the  other 
nations  of  the  world ;  for  they  had  the  written  word  ex- 
pressly revealed  to  them  from  heaven.  The  Levitical 
cities  were  so  many  centres  for  diffusing  information: 
The  schools  of  the  prophets,  to  which  they  resorted  on 
the  sabbaths  and  new  moons,*  also  tended  to  improve 
their  minds.  And  the  high  places,  proseuchas,  or  ora- 
tories, which  were  commonly  open  at  top,  and  in  re- 
tired situations,  invited  the  people  to  meditation  and 
prayer.  These  were  sometimes  on  eminences :  for  in 
Luke  vi.  12,  we  find  our  Saviour  going  up  to  a  mountain, 
where  he  continued  all  night  in  prayer  to  God  {h  rri 
7tpo(yEVxn  'tov  0eoi5,)  or  "  in  a  proseucha  dedicated  to 
God."  Sometimes  they  were  built  by  the  sides  of  rivers, 

»  2  Kings  iv.  23. 


528  ANTIQUITIES  OF  THE  JEWS. 

for  ablution  as  well  as  prayer :  like  that  at  Philippi,  in 
Acts  xvi.  13,  where  we  are  told  that  Paul  and  his  com- 
panions, "on  the  sa])bath,  went  out  of  the  city  by  a  river 
side,  where  prayer  was  wont  to  be  made,"  {ov  hofit^ero 
npasv^y^  eivai',)  literally,  "where  he  understood  that 
there  was  a  proseucha."  And  in  verse  16,  we  are  informed 
that,  when  he  and  they  were  going  at  another  time  "  to 
prayer,"  (a$  n^oaevxinv,)  literally,  "to  the  proseucha," 
they  were  met  by  a  certain  damsel  possessed  with  a  spirit 
of  divination. 

In  Josephus's  Antiquities*  mention  is  made  of  a  pro- 
seucha  in  Egypt,  by  the  sea-side,  whither  the  Seventy 
Interpreters  resorted  every  morning,  to  wash  their 
hands,  purify  themselves,  and  pray,  before  they  began 
their  daily  task  of  translating  the  Scriptures.  And  in 
his  account  of  his  own  life,  Josephus  informs  us,  that 
they  were  some  times  built  even  in  cities,  particular- 
izing a  large  one  in  the  city  of  Tiberias.  Indeed,  it 
would  appear  that  they  were  general  among  the  Jews ; 
for  we  find  even  JuvenaP  saying  ^^  In  qua  te  qusero  pro- 
seucha?"'' — But  the  ritual  of  the  temple  and  the  syna- 
gogue service  were  the  principal  means  employed  by 
providence  to  teach  them  the  leading  doctrines  of  reli- 
gion.— For  the  first  was  resorted  to  by  those  in  the 
neighbourhood  of  Jerusalem,  when  they  felt  inclined,  or 
were  positively  commanded;  and  the  last,  by  being  scat- 
tered over  the  land,  gave  every  one  an  opportunity  of 
associating  frequently  for  the*  purposes  of  piety.  As  the 
temple  service  hath  been  described  already,  the  follow- 
ing notices  concerning  the  synagogues  will  not  be  un- 
interesting. 

^  Antiq.  xii.  2.  xiv.  10.  ^  Sat.  iii.  296. 

'-  See  a  good  account  of  the  Jewish  proseuchas  in  Prideaux  Con.  A.A.C.  444. 


OFFICE-BEARERS  OF  THE  SYNAGOGUE.  529 

SECT.  II. 

Office-bearers  of  the  Synagogue, 

Places  of  erection,  and  form  of  the  building.— Stated  office-bearers— their 
general  duties. 

Synagogues  could  only  be  erected  in  those  places 
where  ten  men  of  age,  learning,  piety,  and  easy  circum- 
stances, could  always  he  found  to  attend  the  service, 
that  was  enjoined  in  them;  (hence  the  difference  in 
Scripture  between  xidy.o7to7.Eic,  and  jco|Lfat;  the  one  signi- 
fying those  villages  that  had  synagogues,  and  the  other 
those  which  had  none ;)  for  they  considered  ten  as  the 
minimum  which  constituted  a  congregation ;  but  there 
was  no  restriction  as  to  the  maximum,  unless  what  con- 
venience suggested.*  Large  towns  had  several  of  them ; 
and,  soon  after  the  captivity,  their  utility  became  so  evi- 
dent, that  they  were  scattered  over  the  land,  and  be- 
came the  parish  churches  of  the  Jewish  nation.  Though 
it  is  impossible,  at  this  distance  of  time,  to  ascertain 
their  exact  number,  we  may  form  some  idea  of  it  when 
we  consider  that  there  were  twelve  in  Tiberias  ;^  and 
when  the  erecting  of  synagogues  were  marks  of  piety/ 
or  passports  to  heaven,  we  need  not  be  surprised  to  hear 
that  there  were  no  fewer  than  460  or  480  in  Jerusalem 
alone.  ^ 

The/orm  of  the  building  of  every  synagogue  was  in 
general  the  same.  They  were  at  first  erected  in  the 
fields,  for  the  sake  of  retirement ;  but  afterwards  in  ci- 
ties, from  motives  of  convenience,  and  generally  on  the 
most  elevated  ground ;  for  their  traditions  held,  that  no 
other  building  should,  if  possible,  overtop  a  synagogue.* 

»  Lightf.  Heb.  and  Talm.  Exer.  on  Matt.  iv.  23.  ''  Bercketh  8. 

'  Luke  vii.  5.  "^  Lightf.  Chnrographical  Century,  chap.  36. 

-  Lightf.  Heb.  and  Tulm.  Exer.  on  Matt,  iv,  23. 

Vol.  I.  3  X 


530  ANTIQUITIES  OF  THE  JEWS. 

They  always  consisted  of  two  parts  :  the  one  was  termed 
bytlf  the  icel,  or  temple,  by  way  of  eminence,  and 
formed  the  most  westerly  part  of  the  building,  like 
the  most  holy  place  in  the  tabernacle  and  temple. 
It  was  there  that  they  placed  the  ark  or  chest  which 
contained  the  Book  of  the  Law,  and  the  Sections  of  the 
Prophets ;  and  the  other  was  termed  the  body  of  the 
church,  where  the  congregation  met  to  offer  up  their 
public  prayers,  and  hear  the  word  read  and  explained :° 
hence  the  synagogue  was  often  called  Bith-seper  (*)SD 
n*2?)  01'  the  House  of  the  Book,  to  distinguish  it  from 
Bith  Medresh  (tJ^^lD  HO?)  or,  the  House  of  Doctrine, 
those  divinity  schools  where  the  traditions  were  taught, 
and  which  were  commonly  attached  to  the  synagogue.'' 

The  stated  office-bearers  in  every  synagogue  were  ten; 
and  hence,  probably,  the  reason  why  that  number  was 
said  to  constitute  a  congregation  :  their  names  and  duties 
were  as  follow : 

1.  The  ruler  of  the  synagogue  (nD^DH  t^i^^  ^«*^ 
Eceneseth,  Ap;^t(ywa)^a)^o$,  Luke  viii.  41.  49.)  There 
were  three  called  by  that  name,  who  had  the  chief  care 
of  the  things  pertaining  to  the  synagogue ;  who  saw  that 
nothing  indecent  or  disorderly  was  committed,  and  who 
told  the  readers  of  the  portion  for  the  day  when  to  begin, 
and  the  people  when  to  say  Amen.''  Dr.  Lightfoot  also 
thinks  that  they  possessed  a  civil  power,  and  constituted 
the  lowest  civil  tribunal  among  the  Jews,  commonly 
known  by  The  Council  of  Three,  whose  office  it  was  to 
decide  the  differences  that  arose  between  any  members 
of  the  synagogue,  and  to  judge  of  money  matters,  thefts, 
losses,  restitutions,  violations  of  chastity,  the  admission 
of  proselytes,  the  ordaining  of  ministers,  &c. ;  so  that 

••  Lighttbot's  Harmony  of  the  Four  Evangelists,  Luke  iv.  15. 

^  Lig'hlfoot's  Chorographical  Century,  chap.  36. 

"  Liglitfoot's  Harmony  of  the  Four  Evangelists,  Luke  iv.  15. 


OFFICE-BEARERS  OF  THE  SYNAGOGUE.  531 

with  good  reason  they  were  called  rulers,  since  they  had 
both  the  chief  care  of  things,  and  the  chief  power/ 

2.  The  second  office-bearer  in  the  synagogue  was  the 
angel  of  the  church  (niDlfn  H^StT?  shelili  hetsebur)  or 
minister  of  the  congregation.  He  laboured  among  them 
in  word  and  doctrine,  prayed,  preached,  and  (if  there 
were  no  other  person)  he  kept  the  book  of  the  law,  and 
the  sections  of  the  prophets,  appointed  the  readers,  and 
stood  beside  them  to  see  that  they  read  aright.  Hence 
he  was  also  called  hezen  (nn)  ^TUGxoTtoqy  or  overseer.'' 

3.  The  third  office-bearer  in  the  synagogue  was  the 
deacon,  almoner,  or  pastor  of  the  poor.  There  were 
commonly  three  of  them,  that  the  poor  might  not  be 
overlooked, '^  and  these  poor  were  provided  for  in  the 
following  manner :  first,  there  was  an  alms  dish  (♦inOH/ 
Lethmehui)  which  was  carried  round  the  town  by  two, 
or  all  the  three  almoners,  (but  never  by  one,  nor  by  all 
of  them  separately,  to  prevent  the  suspicion  of  embez- 
zlement) to  collect  something  every  day  for  ^^  the  poor 
of  the  world,"  or  the  poor  Gentiles.**  Secondly,  there 
was  a  poor's  chest  (HDIpS  Lekupe)  that  stood  in  the 
synagogue,  into  which  the  charitable  put  what  they 
could  spare  when  they  went  thither  on  the  sabbath  day;*' 
and  from  which  the  poor  Jews  were  supplied  by  the  al- 
moners every  sabbath  eve.*"  And,  thirdly,  the  alms  from 
the  field,  as  they  were  called,  and  which  were  a  consi- 
derable help  to  the  indigent  at  certain  times  of  the  year; 
viz.  the  corners  of  the  fields  not  reaped  ;^  sheaves  left 
in  the  fields  either  by  accident  or  intention  ;^  the  glean- 
ings of  the  corn  fields ;'  the  gleanings  of  the  vintage ;'' 

»  Heb.  and  Talm.  Exer.  on  Matt.  iv.  23. 

''  Lightf.  Harm,  of  the  Four  Evangel,  Luke  iv.  15. 

«  Lightf.  Heb.  and  Talm.  Exer.  on  Matt.  iv.  23.        ''  Ibid,  on  Matt,  vi,  2. 

'  1  Cor.  xvi.  2.  f  Lightf.  Heb.  and  Talm.  Exer.  on  Matt.  vi.  2. 

g  Levit.  xix.  9.  ^  Deut,  xxiv.  19.  *  Levit.  xxiii.  S'' 

"  Deut.  xxiv.  20,  21. 


532  ANTIQUITIES  OF  THE  JEWS. 

that  which  grew  of  itself  in  the  sabbatical  year  and  the 
year  of  jubilee  ;^  and  the  poor's  tenth,  (Oi^  *)tJ^)^D? 
Mosher  oni)  of  which  the  Talmudists  treat  largely  in 
the  tracts  entitled  Peah,  Demai,  and  Maasaroth,  to  all 
which  the  poor  were  called  to  partake,  ^^  by  three  mani- 
festations in  the  day,  namely  in  the  morning,  at  noon, 
and  at  mincha,"  or  the  evening  sacrifice ;  that  is  to  say, 
the  owners  of  the  fields  openly  showed  themselves  three 
times  in  the  day  in  their  fields,  that  the  poor  might  en- 
ter and  take  their  right ;  in  the  morning  for  the  sake 
of  nurses,  while  their  children  slept ;  at  noon  for  the 
sake  of  children,  who  were  then  best  able ;  and  at  night 
for  the  aged,  who  could  neither  rise  early  nor  endure 
the  noon  day  heat.'' 

4.  The  fourth  ofiice-bearer  in  the  synagogue  was  the 
interpreter,  (7)D^*lin)  Thurgemin  who  stood  beside  the 
reader  of  the  portion  for  the  day,  to  translate  it  from 
Hebrew  into  their  mother  tongue. 

5.  6.  The  fifth  and  sixth  ofiice-bearers  in  the  syna- 
gogue are  not  exactly  ascertained ;  but  Dr.  Lightfoot 
conjectures  them  to  be  the  doctor  of  the  divinity  school 
and  his  interpreter ;  for  the  doctors  in  divinity,  in  order 
to  inspire  the  people  with  an  opinion  of  their  dignity, 
did  not  address  their  audience  in  the  divinity  schools 
themselves,  but  delivered  their  instructions  in  a  low 
voice  to  their  interpreters,  who  repeated  them  aloud  to 
the  congregation. *" 

Such  were  the  ofiice-bearers  in  the  synagogue,  as 
given  by  Lightfoot  out  of  tlie  Jewish  writers.  They 
were  six  as  to  rank,  but  ten  in  number ;  for  there  were 
three  rulers  of  the  synagogue,  one  angel  of  the  church, 
or  minister  of  the  congregation,  three  deacons  or  almo- 


Levit.  XXV,  6.  b  Lightf.  Heb.  and  Talm.  Exer.  on  Matt.  vi.  2. 

lb;il.  on  MiU.  iv,  23. 


OFFICE-BEARERS  OF  THE  SYNAGOGUE.  533 

tiers,  the  interpreter  to  the  readers  for  the  day,  and  the 
doctor  in  divinity  and  his  interpreter. — But  Jarchi  gives 
a  different  interpretation.     It  was  thought  indecent,  he 
says,  and  even  to  incur  the  wrath  of  God,  to  have  fewer 
than  ten  men  present;  therefore  they  chose  ten  who 
were  eminent  for  piety,  and  who  should  have  no  other 
business  but  to  attend  the  synagogue  at  the  stated  hours, 
that  the  number  of  petitioners  might  be  always  full. 
They  went  at  sun-rising,  when  the  prayers  began,  and 
remained  till  nine  or  ten  o'clock.     They  were  obliged 
to  return  at  half  past  four,  the  time  of  the  afternoon 
service,  and  as  the  evening  prayers  immediately  followed, 
they  continued  in  the  synagogue  till  sunset.     For  this 
purpose  they  were  disengaged  from  all  civil  affairs ;  had 
salaries  assigned  them  ;  and  had  all  an  equal  rank  in  the 
church. — Rabbi  Nissim    and   Maimonides   agree  with 
Jarchi  as  to  their  equality  of  rank,  but  differ  from  him 
as  to  their  receiving  salaries ;  asserting  that  they  were 
solely  actuated  in  their  regular  attendance  by  a  spirit  of 
devotion.''     This  difference  in   contemporary   writers 
(for  Jarchi,  Nissim,  and  Maimonides  all  flourished  in 
the  14th  century,)  evidently  shows,   that   considerable 
uncertainty  prevailed   on   the   subject.       Perhaps    the 
whole  may  be  reconciled  by  the  following  supposition, 
viz.  when  the  Jerusalem  and  Babylonish  Talmuds  were 
composed,  the  one  about  the  year  300,  and  the  other 
300  of  the  Christian  aira,  the  ten  otiosi,  or  men  at  leisure 
to  attend,  were  such  as  Lightfoot  has  described  them ; 
but  that  in  the  days  of  Jarchi,  Nissim,  and  Maimonides, 
who  lived  800  years  later,  the  splendor  of  the  synagogue 
service  had  diminished  with  the  splendor  of  the  nation  ; 
and  there  was  no  occasion  for  that  multiplicity  of  offi- 
cers which  had  formerly  distinguished  the  national  esta- 

»  Basnagp,  Hist,  and  Relig'.  of  the  Jews,  Lib.  iii.ch.  30. 


534  ANTIQUITIES  OF  THE  JEWS. 

blishment.  As  tradition,  however,  is  commonly  purest 
at  its  source,  the  Talmud  ought,  in  this  instance,  to  be 
preferred,  as  being  the  more  ancient  authority. 

SECT.  III. 

The  Service  of  the  Synagogue. 

\.  Their  manner  of  sitting.  2.  The  public  prayers.  A  translation  of  the  She- 
mene  Oshre,  or  eighteen  prayers ;  the  summary ;  the  great  stress  laid  on 
them.  3.  The  repeating  their  phylacteries.  4.  The  reading  of  the  law  and 
the  prophets ;  the  portions  of  both  that  were  read  throughout  the  j'ear ; 
times  when  read ;  manner  of  reading  and  interpreting.  5.  Preaching  from 
them  to  tlie  people. 

The  manner  in  which  the  Jews  sat  in  their  synagogues 
was  as  follows:  the  ten  men  who  held  office  in  the  church, 
sat  with  their  backs  to  the  west  end  of  the  church,  and 
their  faces  looking  down  the  church  to  the  congregation. 
The  congregation  sat  with  their  backs  to  the  east,  and 
their  faces  towards  the  elders;  while  between  the  elders 
and  the  people,  as  they  faced  each  other,  was  the  space 
for  the  pulpit  where  the  service  was  conducted.^  But 
we  are  not  to  suppose  that  the  whole  congregation  sat 
promiscuously ;  for  we  are  told  by  Philo  the  Jew,''  that 
the  portion  of  the  synagogue,  devoted  to  the  congre- 
gation, was  divided  by  a  partition  or  lattice  of  wire 
work,  of  three  or  four  cubits  high,  extending,  it  would 
seem,  from  near  the  door  to  near  the  pulpit ;  on  one 
side  of  which  sat  the  men,  and  on  the  other  the  women: 
a  division  which  is  said  to  obtain  in  the  synagogues  of 
the  Jews  even  to  this  day. — After  being  thus  seated, 
the  next  part  of  the  service  was  the  offering  up  of  the 
public  prayers.  For  this  purpose  the  angel  of  the 
church,  or  minister  of  the  congregation,  ascended  the 

a  Lightf.  Harm,  of  the  Four  Evang.  Luke  iv.  15. 
^  De  vita  conteroplativa,  p.  688. 


SERVICE  OF  THE  SYNAGOGUE.  535 

pulpit,  and  all  the  people  rose  from  their  seats,  and 
stood  in  a  posture  of  deep  devotion."  Prideaux''  informs 
us,  that  they  had  liturgies  in  which  were  all  the  pre- 
scribed forms  of  synagogue  worship,  and  which  at  first 
were  very  few ;  but  that  they  afterwards  increased  to  a 
very  great  number,  which  made  the  service  long  and 
tedious,  and  the  rubric  by  which  they  were  regulated 
very  perplexed  and  intricate. 

The  following  prayers  are  translated  from  Buxtorff  i*' 
'*  Lord  of  the  world,  who  reignedst  before  any  thing  was 
created,  who  at  the  time  in  which  thou  didst  all  things, 
according  to  thy  will,  wast  called  king,  and  who,  when 
all  things  shall  perish  shalt  reign  alone,  dreadful  and  ter- 
rible ;  who  wast,  art,  and  will  be  in  glory ;  who  alone 
existest ;  and  to  whom  no  other  can  add  himself  as  thy 
equal,  wanting  beginning  and  end,  of  whom  is  strength 
and  dominion ;  who  art  my  God  and  living  redeemer ; 
who  art  my  rock  in  my  grief,  and  time  of  affliction ;  who 
art  my  banner  and  my  refuge,  the  portion  of  my  cup  in 
that  day  in  which  I  shall  call  upon  thee ;  into  whose 
hands  I  commit  my  spirit  whether  sleeping  or  waking, 
and  who  art  present  with  my  soul  and  body ;  truly  the 
Lord  is  on  my  side,  I  shall  not  fear." — Then  they  added 
a  number  of  short  thanksgivings  as  follows  :  ^^  Blessed 
art  thou,  O  Lord  our  God,  the  Lord  of  the  whole  world, 
who  hast  given  us  understanding,  by  the  crowing  of  the 
cock,  to  distinguish  day  from  night — who  hast  created 
me  an  Israelite  or  a  Jew — who  hast  not  created  me  a 
servant — who  hast  not  made  me  a  woman — (or  if  a  wo- 
man) who  according  to  thy  will  hast  formed  me — who 
raisest  the  low  and  them  that  are  cast  down — who 
openest  the  eyes  of  the  blind — who  art  wont  to  clothe 


»  Matt.  vi.  5.  Mark  xi.  25.  Luke  xviii.  11, 13. 

*>  Connection,  A.A.C.  444.  '^  Synag.  Judaic,  cap.  19 


536  ANTIQUITIES  OF  THE  JEWS. 

the  naked — who  sustainest  those  who  are  ready  to  slip — 
who  loosest  the  chains  of  the  bound — who  stretchest 
the  earth  on  the  waters — who  directest  the  steps  of  man 
— who  hast  supplied  all  my  wants — who  guidest  Israel 
with  strength — who  crownest  Israel  with  comeliness — 
who  givest  strength  to  the  weary — who  takest  sleep 
from  my  eyes,  and  slumber  from  my  eyelids :" — and 
they  concluded  the  whole  of  these  short  prayers  with 
wishing  to  be  freed  from  bad  men  and  daemons.  Then 
they  humbled  themselves  before  God,  confessed  them- 
selves guilty,  and  depended  on  his  mercy  alone  in  a 
prayer  which  begins,  -'^  God  of  eternity."  Then  followed 
a  prayer  for  the  giving  of  the  law^ — after  which  they 
used  to  read  the  decalogue,  which  is  now  omitted,  as 
are  also  the  laws  respecting  ablution  and  sacrifices.  A 
prayer,  however,  is  silently  put  up  for  the  rebuilding 
of  the  temple,  which  they  firmly  believe  will  happen. 
It  is  conceived  in  the  following  words  :  "  We  pray  thee, 
O  Lord  our  God,  and  the  God  of  our  fathers,  that  thou 
wouldest  quickly  rebuild  the  sanctuary  of  thy  house  in 
our  days,  and  place  our  portion  in  thy  law." 

Then  followed  the  most  solemn  of  all  their  prayers,  or 
those  which  were  called  {D'^W^  IliDC')  Shemene  OshrK 
or  the  eighteen  prayers,  which  they  tell  us  were  com- 
posed and  appointed  by  Ezra  and  the  Great  Synagogue. 
It  is  certain  that  they  are  very  ancient,  for  mention  is 
made  of  them  in  the  Mishna,  as  old  and  settled  forms : 
and  there  is  no  doubt  but  that  all,  or  at  least  most  of 
them,  were  used  in  the  synagogue  in  the  days  of  our 
Saviour.  In  the  copy  of  them  preserved  by  Maimonides,. 
they  are  now  increased  to  nineteen,  by  the  addition  of 
that  which  was  composed  by  Rabbi  Gamaliel  against  the 
heretics  or  christians,  a  little  before  the  destruction  of 
Jerusalem  ;  and  the  following  is  a  translation  as  given  by 
Prideaux,  (A.A.C.  444.)  where  the  nineteenth  by  Ga- 
maliel is  the  twelfth  in  order. 


SERVICE  OF  THE  SYNAGOGUE.  537 

1.  "Blessed  be  thou,  0  Lord  our  God,  the  God  of 
our  fathers,  the  God  of  Abraham,  the  God  of  Isaac,  the 
God  of  Jacob,  the  Great  God;  powerful  and  tremendous; 
the  High  God,  bountifully  dispensing  benefits  ;  the  crea- 
tor and  possessor  of  the  universe,  who  rememberest  the 
good  deeds  of  our  fathers,  and,  in  thy  love,  sendest  a 
redeemer  to  those  who  are  descended  from  them,  for  thy 
names'  sake,  O  king,  our  helper,  our  saviour,  and  our 
shield  :  blessed  art  thou,  0  Lord,  who  art  the  shield  of 
Abraham  V 

2.  ^^  Thou,  O  Lord,  art  powerful  for  ever.  Thou 
raisest  the  dead  to  life,  and  art  mighty  to  save ;  thou 
sendest  down  the  dew  ;  stillest  the  winds ;  and  makest 
the  rain  to  come  down  upon  the  earth ;  and  sustainest 
with  thy  beneficence  all  that  live  thereon;  and,  of  thy 
abundant  mercy,  makest  the  dead  again  to  live.  Thou 
helpest  up  those  that  fall;  thou  curest  the  sick;  thou 
loosest  them  that  are  bound ;  and  makest  good  thy  word 
of  truth  to  those  that  sleep  in  the  dust.  Who  is  to  be  com- 
pared with  thee,  O  thou  Lord  of  might?  And  who  is  like 
unto  thee,  O  our  king,  who  killest  and  makest  alive,  and 
makest  salvation  to  spring  up  as  the  herb  in  the  field? 
Thou  art  faithful  to  make  the  dead  arise  again  to  life. 
Blessed  art  thou,  O  Lord,  who  raisest  the  dead  again  to 
life." 

3.  ^^  Thou  art  holy,  and  thy  name  is  holy,  and  thy 
saints  do  praise  thee  every  day.  Selah.  For  a  great 
king,  and  an  holy  art  thou,  0  God.  Blessed  art  thou,  O 
Lord  God,  most  holy." 

4.  "  Thou  of  thy  mercy  givest  knowledge  unto  men, 
and  teachest  them  understanding.  Give  graciously  unto 
us  knowledge,  wisdom,  and  understanding.  Blessed  art 
thou,  0  Lord,  who  graciously  givest  knowledge  unto  men." 

5.  ^»  Bring  us  back,  0  our  father,  to  the  observance  of 
thy  law,  and  make  us  to  adhere  to  thy  precepts ;  and  do 

Vol.  L  3  Y 


538  ANTIQUITIES  OF  THE  JEWS. 

thou,  0  our  king,  draw  us  near  to  thy  worship,  and  con- 
vert us  unto  thee  by  perfect  repentance  in  thy  presence. 
Blessed  art  thou,  O  our  Lord,  who  vouchsafest  to  receive 
us  by  repentance." 

6.  "  Be  thou  merciful  unto  us,  0  our  father,  for  we 
have  sinned ;  pardon  us,  0  our  king,  for  we  have  trans- 
gressed against  thee.  For  thou  art  a  God,  good  and 
ready  to  pardon.  Blessed  art  thou,  O  Lord,  most  gra- 
cious, who  multipliest  thy  mercies  in  the  forgiveness  of 


sins : 


P? 


7.  ^"^  Look,  we  beseech  thee,  on  our  afflictions.  Be 
thou  on  our  side  in  all  our  contentions,  and  plead  thou 
our  cause  in  all  our  litigations ;  and  make  haste  to  re- 
deem us  with  a  perfect  redemption,  for  thy  name's  sake. 
For  thou  art  our  God,  our  king,  and  a  strong  redeemer. 
Blessed  art  thou,  O  Lord,  the  redeemer  of  Israel." 

8.  ^^Heal  us,  0  Lord  our  God,  and  we  shall  be 
healed :  save  us,  and  we  shall  be  saved;  for  thou  art  our 
praise.  Bring  unto  us  sound  health,  and  a  perfect  remedy 
for  all  our  infirmities,  and  for  all  our  griefs,  and  for  all  our 
wounds.  For  thou  art  a  God  who  healest,  and  art  mer- 
ciful. Blessed  art  thou,  O  Lord  our  God,  who  curest  the 
diseases  of  thy  people  Israel !" 

9.  "^  Bless  us,  O  Lord  our  God,  in  every  work  of  our 
hands,  and  bless  unto  us  the  seasons  of  the  year,  and 
give  us  the  dew  and  the  rain  to  be  a  blessing  unto  us 
upon  the  face  of  all  our  land;  and  satisfy  the  world  with 
thy  blessings,  and  send  down  moisture  upon  every  part 
of  the  earth  that  is  habitable.  Blessed  art  thou,  O  Lord, 
who  givest  thy  blessing  to  the  years !" 

10.  ''  Assemble  us  together  by  the  sound  of  the  great 
trumpet,  to  the  enjoyment  of  our  liberty;  and  lift  up  thy 
ensign  to  call  together  all  of  the  captivity  from  the  four 
quarters  of  the  earth  into  our  land.   Blessed  art  thou,  O 


SERVICE  OF  THE  SYNAGOGUE.  539 

Lord,  who  gatherest  together  the  exiles  of  the  people  of 
Israel !" 

11.  ^^  Restore  unto  us  our  judges  as  at  the  first,  and  our 
counsellors  as  at  the  beginning;  and  remove  far  from  us 
affliction  and  trouble  ;  and  do  thou  only  reign  over  us  in 
love  and  in  mercy,  and  in  righteousness,  and  in  justice. 
Blessed  art  thou,  O  Lord  our  king,  who  lovest  righteous- 
ness and  justice !" 

12.  "  Let  there  be  no  hope  to  them  who  apostatize 
from  the  true  religion  j  and  let  heretics,"  (meaning 
Christians)  "  how  many  soever  they  be,  all  perish  as  in 
a  moment.  And  let  the  kingdom  of  pride''  (or  the  Ro- 
man empire)  "  be  speedily  rooted  out,  and  broken  in  our 
days.  Blessed  art  thou,  O  Lord  our  God,  who  destroyest 
the  wicked,  and  bringest  down  the  proud !" 

13.  ''  Upon  the  pious  and  the  just,  and  upon  the  pro- 
selytes of  righteousness,  and  upon  the  remnant  of  thy 
people  of  tlie  house  of  Israel,  let  thy  mercies  be  moved, 
O  Lord  our  God,  and  give  a  good  reward  unto  all  who 
faithfully  put  their  trust  in  thy  name,  and  grant  us  our 
portion  with  them ;  and  let  us  not  be  ashamed  for  ever, 
for  we  put  our  trust  in  thee.  Blessed  art  thou,  O  Lord, 
who  art  the  support  and  confidence  of  the  just !'' 

14.  ^^  Dwell  thou  in  the  midst  of  Jerusalem  the  city, 
as  thou  hast  promised ;  build  it  with  a  building  that  shall 
last  for  ever ;  and  do  this  speedily,  even  in  our  days. 
Blessed  art  thou,  0  Lord,  who  buildest  Jerusalem !" 

15.  "Make  the  offspring  of  David,  thy  servant, 
speedily  to  grow  up  and  flourish,  and  let  our  horn  be 
exalted  in  thy  salvation,  for  we  hope  for  thy  salvation 
every  day.  Blessed  art  thou,  O  Lord,  who  makes  the 
horn  of  our  salvation  to  flourish !" 

16.  ^^  Hear  our  voice,  O  Lord  our  God.  Most  merci- 
ful father,  pardon  and  have  mercy  upon  us,  and  accept 
of  our  prayers  with  mercy  and  favonx  5  and  send  us  not 


540  ANTIQUITIES  OF  THE  JEWS. 

away  empty  from  thy  presence,  0  our  king  5  for  thou 
hearest  with  mercy  the  prayer  of  thy  people  Israel. 
Blessed  art  thou,  O  Lord,  who  hearest  prayer!" 

17.  ^'  Be  thou  well  pleased,  0  Lord  our  God,  with 
thy  people  Israel,  and  have  regard  unto  their  prayers. 
Restore  thy  worship  to  the  inner  part  of  thy  house,  and 
make  haste  with  favour  and  love  to  accept  of  the  burnt 
sacrifices  of  Israel  and  their  prayers ;  and  let  the  worship 
of  Israel,  thy  people,  be  continually  well  pleasing  unto 
thee.  Blessed  art  thou,  0  Lord,  who  restorest  thy  di- 
vine presence  to  Zion  !" 

18.  "  We  will  give  thanks  unto  thee  with  praise,  for 
thou  art  the  Lord  our  God,  the  God  of  our  fathers  for 
ever  and  ever.  Thou  art  our  rock,  and  the  rock  of  our 
life,  and  the  shield  of  our  salvation.  To  all  generations 
will  we  give  thanks  unto  thee,  and  declare  thy  praise, 
because  of  our  life,  which  is  always  in  thy  hands ;  and 
because  of  our  souls,  which  are  ever  depending  upon 
thee ;  and  because  of  thy  signs,  which  are  every  day 
with  us  ;  and  because  of  thy  wonders,  and  marvellous 
loving-kindness,  which  are  morning  and  evening  and 
night  continually  before  us.  Thou  art  good,  for  thy 
mercies  are  not  consumed ;  thou  art  merciful,  for  thy 
loving-kindness  fail  not.  For  ever  we  will  hope  in  thee ; 
and  for  all  these  mercies  be  thy  name,  0  king,  blessed 
and  exalted,  and  lifted  up  on  high  for  ever  and  ever ; 
and  let  all  that  live  give  thanks  unto  thee.  Selah.  And 
let  them  in  truth  and  sincerity  praise  thy  name,  O  God 
of  our  salvation  and  our  help.  Selah.  Blessed  art 
thou,  O  Lord,  whose  name  is  good,  and  unto  whom  it  is' 
fitting  always  to  give  thanks  !" 

19.  "  Give  peace,  beneficence  and  benediction,  grace, 
benignity  and  mercy  unto  us,  and  to  Israel  thy  people. 
Bless  us,  O  our  father,  even  all  of  us  together  as  one 
man,  with  the  light  of  thy  countenance.    For  in  the  light 


SERVICE  OF  THE  SYNAGOGUE.  541 

of  thy  countenance  hast  thou  given  unto  us,  0  Lord  our 
God,  the  law  of  life  and  love,  and  benignity  and 
righteousness,  and  blessing  and  mercy,  and  life  and 
peace.  And  let  it  seem  good  in  tliine  eyes  to  bless  thy 
people  Israel  with  thy  peace  at  all  times  and  in  every 
moment.  Blessed  art  thou,  0  Lord,  who  blessest  thy 
people  Israel  with  peace !   Amen." 

Such  were  the  chief  public  prayers  used  in  the  syna- 
gogue, which  w^ere  in  such  repute  among  the  Jews,  that 
they  were  to  be  repeated  three  times  every  day  by  all 
persons  who  were  of  age,  of  what  sex  or  condition  soever, 
either  privately  or  in  public.  There  was,  indeed,  a 
provision  made  for  those  who  had  little  time  or  weak 
memories ;  for  there  was  a  summary  of  them  called 
iV^D)  Moin,  or  the  fountain,  which  they  might  use  in 
such  cases.^  But  whatever  allowances  of  that  kind 
were  given  to  individuals,  the  prayers  of  the  synagogue 
were  never  contracted.  Nay,  Maimonides''  says,  that 
they  had  many  other  prayers  besides  the  nineteen,  some 
of  which  preceded,  and  some  followed,  which  altogether 
must  have  made  this  part  of  the  service  very  long. 

In  addition  to  the  prayers  already  given  from  Bux- 
torff,  the  following,  derived  from  the  same  author,  may, 
perhaps,  be  acceptable  to  the  reader.  After  the  18 
prayers,  the  execration  followed  thus  :  "Let  all  hope 
be  cut  off  from  the  apostates,''  (meaning  Jews  who  be- 
came Christians,)  "  and  let  all  the  infidels  perish  in  a 
moment,"  (meaning  the  Christians,)  "and  let  all  thy 
enemies,  and  those  who  pursue  thee  wdth  hatred,  be 
suddenly  cut  off.  May  that  proud  and  arrogant  king- 
dom" (the  kingdom  of  Christ,)  "  be  quickly  eradicated, 
lessened,  torn  up,  and  entirely  extirpated  ;  and  quickly 

a  Lightf.  Heb.  and  Talm.  Exer.  on  Matt.  vi.  9. 
f"  In  his  treatise  entitled  Tephillah. 


542  ANTIQUITIES  OF  THE  JEWS. 

do  thou  subject  them  to  us  in  our  days.  Blessed  be 
thouj  O  Lord,  who  breakest  the  wicked,  and  castest 
down  the  proud  !"  After  all  these  prayers,  they  asked 
peace  from  God,  using  particular  gestures.  And  besides 
these  ordinary  prayers,  they  had  an  extraordinary  one, 
which  consisted  of  72  verses  of  Scripture,  to  which 
they  attached  much  credit,  and  said  that  those  who  re- 
peated it  daily,  were  "  sons  of  the  future  age."  Bux- 
torfF  omits  it  on  account  of  its  length,  but  refers  to  the 
Jewish  liturgies  in  Italy.  When  they  retired  from  the 
synagogue,  they  repeated  silently  the  following  prayer : 
^*  It  is  our  duty  to  praise  the  Lord  of  all,  to  extol  him 
who  is  the  author  of  creation,  because  he  hath  not  made 
us  like  the  rest  of  the  nations  of  the  earth ;  nor  hath 
built  us  like  the  other  families  of  the  earth  ;  nor  hath 
placed  our  portion  like  their  portion ;  nor  our  lot  like 
their  lot,  who  fall  down  and  adore  vanity  and  empti- 
ness; and  pray  to  a  god  who  cannot  save.  But  we 
bend  the  knee,  fall  down,  and  confess  before  the  King, 
who  is  King  of  kings,  God  holy  and  blessed ;  who  spread 
the  expanse  of  heaven,  and  laid  the  foundation  of  the 
earth ;  who  hath  the  throne  of  his  glory  in  the  heavens 
above,  and  the  majesty  of  his  strength  in  the  highest. 
He  is  our  God,  and  besides  him  we  have  no  other. 
Lord,  lead  us  in  thy  justice,  because  of  our  enemies. 
Direct  our  way  before  thee.  Be  present  with  us, 
O  Lord,  in  our  going  in  and  coming  out  from  hence- 
forth.'-'^ 

At  the  end  of  each  of  the  prayers  all  the  people  said 
amen,  whether  they  were  repeated  in  the  synagogue  or 
in  the  family  ;  but  their  response  in  the  temple  was  dif- 
ferent, for  it  consisted  of  the  following  words  :  "  Blessed 
be  the  name  of  the  glory  of  his  kingdom  for  ever  and 


Synag.  Judaic,  cap,  10. 


SERVICE  OF  THE  SYNAGOGUE.  543 

ever."* — Very  great  stress  was  laid  by  the  Jews  on  the 
public  prayerS;,  and  they  were  often  exhorted  to  attend 
them  for  the  following  among  other  reasons,  namely, 
'^^  that  the  prayer  of  the  congregation  was  always  heard, 
even  though  sinners  were  among  them ;  that  it  was 
therefore  necessary  for  a  man  to  join  himself  with  the 
congregation,  and  not  to  pray  alone,  since  he  was  not 
certain  of  being  heard  any  where  but  in  tlie  synagogue/"'' 
After  the  prayers  of  the  synagogue  followed  the  repeti- 
tion of  their  phylacteries,  or  the  three  following  por- 
tions of  Scripture,  viz.  Exodus  xiii.  3 — 16.  Deut.  vi. 
5 — 9,  and  Deut.  xi.  13 — 21.  We  have  formerly  spoken 
of  their  manner  of  wearing  them,  when  describing  the 
dress  of  the  high  priest ;  but  we  have  here  to  notice 
that  they  were  repeated  by  them  individually,  and  it  is 
presumed  mentally,  after  joining  in  public  prayer,  both 
as  a  mark  of  their  regard  for  the  law  of  God,  and  also 
as  a  guard  against  evil  thoughts  and  evil  spirits,  (for  so 
the  word  "phylacteries"  signifies,)  as  well  as  a  means 
of  solemnizing  their  minds  for  the  remaining  duties. 
Indeed  had  not  this  repetition  of  the  phylacteries  come 
also  after  public  prayer  in  the  daily  service  of  the  tem- 
ple, we  should  have  been  inclined  to  think  that  they 
preceded  them,  and  resembled  the  short  prayer  used  by 
the  devout  members  of  the  church  of  England  on  enter- 
ing the  church. 

After  prayer  and  the  phylacteries,  came  the  reading 
of  the  law  and  the  prophets  ;  and  here  we  must  observe, 
that  the  five  books  of  Moses  were  divided  by  the  Jews 
into  fifty-four  sections,  because  in  their  intercalated 
years,  (by  a  month  being  added)  there  were  fifty-four 
sabbaths ;  but  in  other  years  they  reduced  them  to  fifty- 


''  Lightf,  Heb.  and  Talmud.  Exercit.  on  Malt.  vi.  13,  and  vol.  ii.  Serm.  on 
Liike  xi.  2.  b  Maimonid.  Tephillah.  per.  8. 


544  ANTIQUITIES  OF  THE  JEWS. 

two,  by  joining  two  together.  For  they  held  themselves 
obliged,  after  the  captivity,  to  read  the  whole  law  in 
their  synagogue  once  a  year,  and  began  the  reading  al- 
ways at  the  feast  of  tabernacles,  according  to  Lightfoot;* 
but,  according  to  Prideaux,^^  not  till  the  first  sabbath 
after  that  solemnity,  that  is  to  say,  about  the  end  of 
September  or  the  beginning  of  October.  In  this  way  was 
the  law  read,  till  the  time  of  the  persecution  by  Antio- 
chus  Epiphanes,  when  it  was  forbidden,  under  severe 
penalties ;  and  they  were  induced  from  necessity  to  sub- 
stitute in  its  place  fifty-four  sections  from  the  prophets, 
which  in  some  measure  corresponded  with  them.  Yet 
this  necessity  was  ultimately  for  good ;  for  even  when 
the  reading  of  the  law  was  restored  by  the  Maccabees, 
the  sections  from  the  prbphets  were  continued  with  it, 
the  law  forming  the  first  lesson,  and  the  prophets  the 
second  ;  and  so  it  was  practised  in  the  time  of  the  apos- 
tles. For  when  Paul  entered  the  synagogue,  at  Antioch, 
in  Pisidia,  it  is  said,''  that  he  stood  up  to  preach,  after 
the  reading  of  the  law  and  the  prophets ;  and  in  Acts 
XV.  21,  and  xiii.  27,  we  are  informed  that  Moses  and 
the  prophets  were  read  in  the  synagogue  every  sabbath 
day. — As  it  cannot  but  be  interesting  to  many  to  know- 
how  the  pentateuch  was  divided,  and  what  sections  from 
the  prophets  corresponded  with  it,  we  shall  add  a  table 
of  them,  as  collected  from  Dr.  Lightfoot.*^ 


Sections. 

Law 

■. 

Prophets. 

ch. 

V. 

ch. 

V. 

ch. 

V. 

ch. 

V. 

1.  Genesis    I. 

1. 

to 

6. 

9. 

Isaiah 

42. 

5.  to 

43. 

11. 

2.                 6. 

9. 

12. 

1. 

Isaiah 

54. 

55. 

5. 

3.                12. 

1. 

18. 

1. 

Isaiah 

40. 

27. 

41. 

17. 

4.                 18. 

1. 

23. 

1. 

2  Kings 

4. 

4. 

38. 

5.                23. 

1. 

25. 

19. 

1  Kings 

1. 

1. 

32. 

6.                25. 

19. 

28. 

10. 

Malaciii 

1. 

2. 

8. 

^  Ilarmony  of  the  Four  Evangelists,  Luke  i.  5.         •>  Connect,.  A.A.C.  446. 
'■  Acts  xiii.  15.  *  Harmony  of  the  Four  Evang-elists,  Luke  i.  5. 


SERVICE  OF  THE  SYNAGOGUE. 


545 


Sections. 

Law. 

Prophets. 

ch.     V. 

ch. 

V. 

ch.      V. 

ch. 

V. 

7. 

28.  10. 

32. 

3. 

Hosea 

11.    7. 

14. 

2. 

8. 

32.    3. 

37. 

1. 

Obadiah,  all  the  Book,  or 

Hosea 

12.  12. 

14. 

9. 

9, 

37.    1. 

41. 

1. 

Amos 

2.     6. 

3. 

9. 

10. 

41.     1. 

44. 

18. 

1  Kings 

3.  15. 

3. 

28. 

11. 

44.  18. 

47. 

27. 

Ezekiel 

37.  15. 

37. 

38. 

12. 

47.  27. 

end. 

1  Kings 

2.     1. 

2. 

13. 

13. 

Exodus    1.     1. 

6. 

2. 

Isaiah 

.27.-   6. 

28. 

14. 

or  Jeremiah      1.     1. 

2. 

4. 

14. 

6.     2. 

10. 

1. 

Ezekiel 

28.     1. 

29. 

21. 

15. 

10.     1. 

13. 

17. 

Jeremiah 

46,  13. 

46. 

28. 

16. 

13.  17. 

18. 

1. 

Judges 

4.     4. 

6. 

1. 

17. 

18.     1. 

21. 

1. 

Isaiah 

6.     1. 

6. 

13. 

18. 

21.     1. 

25. 

1. 

Jeremiah 

34.    8. 

34. 

22, 

19. 

25.     1. 

27. 

20. 

1  Kings 

5.  12. 

6. 

14. 

20. 

27.  20. 

30. 

11. 

Ezekiel 

43.  10. 

43. 

27. 

21. 

30.  11. 

35. 

1. 

1  Kings 

18.     1, 

18. 

39. 

22. 

35.     1. 

38. 

21. 

1  Kings 

7.  13. 

7. 

26. 

23. 

38.  21. 

end. 

1  Kings 

7.  50. 

8. 

21. 

24. 

Levit. 

1.     1. 

6. 

1. 

Isaiah 

43.  21. 

44. 

24. 

25. 

6.    1. 

9. 

1. 

Jeremiah 

7.  21. 

8. 

4. 

26. 

9.     1. 

12. 

2  Samuel 

6.     1. 

7. 

17. 

27. 

12.     1. 

14. 

1. 

2  Kings 

4.  42. 

5. 

20. 

28. 

14.     1. 

16. 

2  Kings 

7.     3. 

7. 

20. 

29. 

16.     1. 

19. 

Ezekiel 

22.  ir. 

not  said. 

30. 

19.     1. 

21. 

1- 

Amos 

or  Ezekiel 

9.     7. 

20.     2. 

9. 
20. 

15. 
21. 

31. 

21.     1. 

25. 

1. 

Ezekiel 

44.  15, 

44. 

31. 

32. 

25.     1. 

26. 

3. 

Jeremiah 

32.     6. 

32. 

28. 

33. 

26.     3. 

end. 

Jeremiah 

16.   19. 

17. 

15. 

34.  Numb 

1.     1. 

4. 

21. 

Hosea 

1.  10. 

2. 

21. 

35. 

4.  21. 

8. 

1. 

Judges 

13.     2. 

13. 

21. 

36. 

8.     1. 

13. 

Zechariah 

2.  10. 

4. 

8. 

37. 

13.     1. 

16. 

Joshua 

2.     1. 

2. 

24. 

38. 

16.     1. 

19. 

1  Samuel 

11    14. 

12. 

23. 

39. 

19.     1. 

22. 

2. 

Judges 

11.     1. 

11. 

34. 

40. 

22.    2. 

25. 

10. 

Micah 

5.    7. 

6. 

9. 

41. 

25.  10. 

30. 

2. 

1  Kings 

18.  46. 

19. 

21. 

42. 

30.    2. 

33. 

1. 

Zechariah 

7.     5. 

not  said. 

or  Jeremiah 

1.     1. 

2. 

4. 

43. 

33.     1. 

end. 

Jeremiah 

2.     4. 

2. 

29. 

44. 

Deut. 

1.     1. 

3. 

23. 

Isaiah 

1.     1. 

1. 

28, 

45. 

3.  23. 

7. 

12. 

Isaiah 

40.     1. 

40. 

27. 

46. 

7.  12. 

11. 

26. 

Isaiah 

49.  14. 

51. 

4. 

Vol.  I. 

3  Z 

546 

ANTIQUITIES  OF  THE  JEWS. 

t 

Sections. 

Law. 

Prophets. 

ch. 

V. 

ch.     V. 

ch.    V. 

ch. 

V. 

47. 

11. 

26. 

16,  18. 

Isaidh 

54.  11. 

55. 

4. 

48. 

16. 

18. 

21.  10. 

Isaiah 

51.  12. 

52. 

13. 

49. 

21. 

10. 

26.     1. 

Isaiah 

54.     1. 

54. 

11. 

50. 

26. 

1. 

29.  10. 

Isaiah 

60.     1. 

60. 

22. 

51. 

29. 

10. 

31.     1. 

Isaiah 

61.     1. 

61. 

10. 

52. 

31. 

1. 

32.     1. 

Isaiah 

61,  10. 

62. 

6. 

53. 

33. 

1. 

OJ.         1. 

Isaiah 

62.     6. 

62. 

12. 

54. 

33. 

1. 

end. 

Isaiah 

63.     1. 

63. 

10. 

Such  was  the  manner  in  which  they  divided  the  law, 
and  selected  corresponding  portions  from  the  prophets  ; 
but  the  conclusion  of  the  table  is  somewhat  different  from 
that  of  Lightfoot ;  for,  in  the  first  place,  we  have  added 
Isaiah  Ixi.  1 — 10,  to  the  51st  section  of  the  law,  because 
Lightfoot  in  his  Hebrew  and  Talmudical  Exercitations 
on  Luke  iv.  17,  says,  that  it  made  a  part  of  the  Rubric, 
and  we  could  not  see  a  better  place  to  insert  it ;  and,  in 
the  second  place  we  have  divided  from  Deut.  xxxi.  1, 
to  the  end  of  the  Book,  into  three  sections,  which  he 
has  crowded  together  to  suit  the  unintercalated  years ; 
and  the  same  of  the  prophets,  from  Isaiah  Ixi.  10  to  Ixiii. 
10,  which  corresponded  with  them.  In  other  respects 
the  particulars  are  the  same. 

Hitherto  we  have  attended  only  to  the  sections ;  it 
becomes  us  now  to  describe  the  times  when,  and  the 
manner  in  which,  they  were  commonly  read.  With  re- 
gard to  the  times,  Dr.  Lightfoot^  tells  us,  that  Moses 
and  the  prophets  were  read  in  the  synagogues  every 
sabbath  day ;  Moses  every  synagogue  day  besides ;  and 
the  prophets  every  holiday,  the  9th  day  of  Ab,  which 
was  a  fast,  and  every  fasting  day  besides. — And  with 
respect  to  the  manner,  the  same  author  states,  that  the 
readers  of  the  portions  out  of  the  law  were  different  in 
number  on  different  days;  for,  on  the  sabbath,  they 

»  Harmony  of  the  Four  Evangelists,  Luke  iv.  16. 


SERVICE  OF  THE  SYNAGOGUE.  547 

were  seven ;  on  the  day  of  expiation,  six ;  on  holidays, 
five,  on  the  new  moons,  and  the  seven  days  of  the  three 
festivals,  four ;  and  on  the  second  and  fifth  days  of  the 
week,  only  three ;  which  was  the  smallest  number  they 
ever  had ;  for  it  was  a  rule  with  them  that  the  law  might 
not  be  read  by  less  than  three  in  succession.*  It  would 
be  needless  to  enter  into  all  the  minutise  of  the  reading 
of  every  day :  it  will  suffice  to  exhibit  that  of  the  sab- 
bath.— As  the  readers  for  that  day  were  seven,  the  per- 
son who  began  was  a  priest,  the  second  was  a  Levite, 
and  the  other  five  were  Israelites.  If  no  priest  or  Le- 
vite were  present,  seven  Israelites  read  in  succession  ;  if 
a  priest  was  present,  but  no  Levite,  the  priest  read 
twice.  But  the  general  rule  was,  '^^  first  a  priest,  then  a 
Levite,  then  an  Israelite,  and  then  a  fourth,  fifth,  sixth, 
and  seventh ;"  which  phraseology  may  serve  to  explain 
the  words  which  are  to  be  met  with  on  the  margin  of 
some  pentateuchs  (as  that  in  Buxtorff's  Bible,  and  that 
with  the  triple  Targum,)  namely,  ?n^?  Cen^  '>y)  Lui^ 
hi^'^\£^'>  Iseral,  >^'<y^  Rebioi,  ^tJ^^^n  Hemishi,  "t^t* 
Sheshi,  *^OJ2^  Shebioi,  which  mean  nothing  more  than 
the  general  rule  that  was  observed  in  reading,  viz.  "  a 
priest,  a  Levite,  an  Israelite,  the  fourth,  fifth,  sixth, 
and  sev^enth."'' — We  are  not  to  suppose,  however,  that 
every  one  who  chose  might  come  forward  to  read,  for 
that  depended  on  the  angel  of  the  church,  or  minister 
of  the  congregation,  who  could  ask  whomsoever  he 
pleased;  and  when  they  were  asked,  he  went  with  them 
into  the  desk  or  pulpit  (JlOO?  Bimv,  Byj^wa,)  to  unfold 
the  roll,  which  was  commonly  wrapped  in  a  cloth  four 
or  five  ells  long,  and  a  handbreadth  broad,  and  show 
them  the  portion  for  the  day.  But  he  never  desired 
them  to  begin  till  the  ruler  of  the  synagogue  bade  him : 

^  Buxtorff,  Synag.  Judaica,  cap.  16,  *>  Ibid, 


548  ANTIQUITIES  OF  THE  JEWS. 

and  so  strict  were  they  on  this  point,  that  even  when 
one  of  the  rulers,  or  the  minister  himself,  intended  to 
read,  they  waited  till  they  were  asked  by  the  congre- 
gation, or  some  leading  person  in  it.  Before  the  readers 
began,  the  first  in  order  put  up  a  short  prayer,  "  bless- 
ing God  that  he  had  chosen  them  to  be  his  people,  and 
given  them  his  law ;''  which  done,  they  proceeded  in 
their  order,  standing  while  they  read,^  with  the  minister 
at  their  side  to  see  that  they  read  and  pronounced  right; 
from  which,  as  was  formerly  said,  he  was  called  Epis- 
copus,  or  overseer :  and,  if  they  missed  any,  he  made 
them  repeat  it.''  Every  one  must  see  what  advantage 
the  appointment  of  so  many  readers  was  to  encourage  a 
taste  for  learning  among  the  body  of  the  people.  It 
was  exhibiting  those  who  could  read  well  in  a  very  fa- 
vourable point  of  view,  and  was  stimulating  others  to 
follow  their  example. 

If  every  one  in  the  congregation  had  understood  He- 
brew, there  would  have  been  no  occasion  for  any  inter- 
preter :  but  as  the  Syriac,  after  the  captivity,  became 
the  mother  tongue,  that  office  became  absolutely  neces- 
sary : — Hence  its  existence  in  every  synagogue.  The 
interpreter  stood  in  the  desk  beside  the  minister  and 
reader,  and  translated  the  section,  sentence  by  sentence, 
into  Syriac ;  for,  in  the  lesson  from  the  law,  the  reader 
might  not  read  above  one  verse  at  a  time,  before  the 
interpreter  explained  it;  but,  in  the  lesson  from  the 
prophets,  he  might  read  three  verses  together.  At 
Travancore  a  similar  practice  is  still  observed,  where 
the  Syriac  is  the  learned  language,  and  the  language 
of  the  church  ;  whilst  the  Malayalim  or  Malabar  is  the 
vernacular  language  of  the  country.  The  Scriptures 
are  read  by  the  priests  from  manuscript  copies  in  the 


■'  Luke  iv.  16.  ■>  Buxtorff,  Synag.  Judaic,  cap.  14. 


SERVICE  OF  THE  SYNAGOGUE.  549 

former,  and  are  expounded  in  the  latter  to  the  people.* 
Mr.  Pinkerton  mentions  the  same  thing  as  the  custom 
near  Sympherpole,  in  Tartary,  among  the  Caraite  Jews, 
where  the  Tartar  translation  was  read  with  the  Hebrew 
text:"'  and  every  one  will  recollect  that  Ezra  had  thir- 
teen persons  when  he  read  the  law,  to  explain  it  to  the 
people.''  Thus  far  concerning  the  readers  of  the  law. 
The  reader  of  the  portion  from  the  prophets  was  called 
Meptir  (*|^D£30?)  and  was  commonly  one  of  those  who 
read  the  law,  and  had  been  selected  by  the  minister  for 
that  purpose.  Accordingly,  he  too  went  up  to  the  desk; 
had  the  section  from  the  prophets  given  to  him ;  began 
with  a  short  prayer  similar  to  that  used  by  the  reader 
of  the  law  ;  and  had  the  minister  to  overlook  him,  and 
the  interpreter  to  explain  to  the  people  what  was  read. 
Dr.  Lightfoot  tells  us''  that  every  reader  in  the  prophets 
(I  should  rather  think  it  was  the  law,  if  we  might  judge 
from  the  foregoing  table,)  ought  to  read  21  verses,  un- 
less when  he  expounded  and  exhorted,  at  which  times 
he  might  only  read  3,  5,  or  7  verses :  a  circumstance 
which  incidentally  serves  to  explain  why  Christ,  when 
in  the  synagogue,  only  read  the  two  first  verses  of  the 
61st  chapter  of  Isaiah  before  he  closed  the  book  and 
lectured  upon  them. 

This  leads  us  to  the  last  particular  of  the  synagogue 
service,  viz.  the  expounding  of  the  Scriptures,  and 
preaching  from  them  to  the  people.  Now,  that  was 
done  not  standing,  as  when  reading  the  law,  but  in  a 
sitting  posture,*'  either  by  the  minister,  interpreter, 
reader,  or  some  distinguished  person  who  happened  to 

.  ^  Owen's  Hist,  of  the  Brit,  and  For.  Bible  Society,  vol.  ii.  p.  364. 
^  Brit,  and  For.  Bible  Society,  13th  Report,  App.p.  74. 
«  Neh.  viii.  2—8.    See  also  Prideaux  Connect.  A.A.C.  444.  p.  371. 
^  Hebrew  and  Talmudical  Exercitations  on  Luke  iv.  16. 
'  Luke  iv.  20. 


550  ANTIQUITIES  OF  THE  JEWS. 

be  in  the  synagogue.  We  have  ah'eady  seen  Jesus  lec- 
turing in  the  synagogue  of  his  native  city :  but  we  do 
not  find  him  lecturing  in  any  other ;  for,  when  called 
upon  in  these,  he  always  preached  to  the  people,  or  ex- 
horted them  on  subjects  that  concerned  their  salvation : 
and  it  was  thus,  also,  that  his  apostles  acted :  for  we  are 
told  in  Acts  xiii.  5,  that  Paul  and  Barnabas  preached 
the  word  in  the  synagogues  of  the  Jews  at  Salamis  ;  that, 
when  they  went  to  the  synagogue  of  Antioch,  the  rulers 
of  that  synagogue,  after  the  reading  of  the  law  and  the 
prophets,  sent  a  messenger  to  them,  as  they  sat  in  their 
place,  saying,  "  Ye  men  and  brethren,  if  ye  have  any 
word  of  exhortation  for  the  people,  say  on  :"^  and  that 
the  same  thing  happened  to  themselves  and  others  in 
various  places.''  It  is  scarcely  necessary  to  add  that  the 
whole  service  of  the  synagogue  was  concluded  with  a 
short  prayer  or  benediction. 

SECT.  IV. 

Times  of  Meeting. 

Duys  on  which  the  Synagogue  was  open.  The  lesson  for  the  week,  how  often 
read :  advantage  of  this  to  the  people ;  times  of  the  day  when  they  met ;  rules 
for  preserving  decorum.  The  antiquity  of  Synagogues. 

The  days  of  the  week  on  which  they  met  (besides 
their  holidays,  whether  fasts  or  feasts)  were  commonly 
three,  viz.  Monday,  Thursday,  and  Saturday,  or  the 
2d,  5th,  and  7th  days.  The  first  two  were  commonly 
called  'Hhe  days  of  assembling"  (HD^^DD  '>f2'' I^ni  ccnise  i) 
and  were  also  accounted  fast  days  by  the  stricter  part 
of  the  Jews  :  hence  the  allusion  of  the  Pharisee  in  Luke 
xviii.  12,   '^  I  fast  twice  in  the  week."     It  is  probable, 

»  Acts  xiii.  15. 

*•  Acts  xiii,  44.  xiv,  1.  xvii,  2—4-  10—12.  \7.  xviii.  4,  26.  xix.  8. 


TIMES  OF  MEETING.  551 

also,  that  these  synagogue  days  are  referred  to  in  Acts 
xiii.  42,  where  it  is  said  that,  after  Paul  had  preached 
in  the  synagogue  at  Antioch,  ^Hhe  Gentiles  besought 
him  that  these  words  might  be  preached  to  them  the 
next  sabbath  :''  for  the  original  words  are  eig  ro  fiEla^v 
aa^S^alov,  in  the  middle  sabbath,  meaning  perhaps  the 
first  synagogue  day.  As  Saturday  was  the  Jewish  sab- 
bath, that  day  was  set  apart  among  them  for  religious 
exercises  by  divine  appointment;  but  the  other  two 
were  only  by  the  appointment  of  the  elders ;  that  three 
days  might  not  pass  without  the  public  reading  of  the 
law.  The  reason  of  which,  as  Prideaux  informs  us,* 
was  taken  from  their  mystical  interpretation  of  the  law. 
For,  whereas,  we  find  it  said  in  Exodus  xv.  22,  that  the 
Israelites  were  in  great  distress,  on  their  travelling  three 
days  in  the  wilderness  without  water :  they  explained 
the  water  mystically  of  the  law,  and  therefore  said,  that 
for  this  reason  they  ought  not  to  be  three  days  together 
without  hearing  it  read  publicly  in  their  synagogues. 
And  their  manner  of  doing  it  was  as  follows  :  The  whole 
law  being  divided  into  sections,  as  we  have  already  seen^ 
they  began  on  Monday,  or  the  first  synagogue  day,  to 
read  the  lesson  proper  for  the  week,  and  read  it  half 
through  at  the  morning  service.  On  Thursday,  the 
second  synagogue  day,  they  read  the  other  half,  at  the 
morning  service.  And  on  Saturday,  which  was  their 
sabbath,  they  read  the  whole  over  again  twice;  namely, 
once  in  the  morning  and  once  in  the  evening,  for  the 
sake  of  labourers  and  artificers  who  could  not  leave  their 
work  to  attend  the  synagogue  on  the  week  days ;  so 
that  all  might  hear  the  lesson  for  the  week  read  twice 
over  on  their  sabbath,  and  a  third  time,  if  they  chose  it, 
on  the  two  synagogue  days. — When  the  reading  of  the 


•Connection,  A.  A.  C.  444. 


552  ANTIQUITIES  OF  THE  JEWS. 

prophets  was  added  to  the  law,  the  same  order  was  ob- 
served as  to  them.  Thus  were  the  people  regularly  in- 
structed in  a  large  portion  of  the  word  of  God.  It  is 
farther  to  be  observed  concerning  their  times  of  meeting, 
that,  as  they  met  three  days  in  tlie  week  for  synagogue 
service,  so  they  met  three  times  on  each  of  these  three 
days,  viz.  once  for  reading  and  prayer,  and  twice  for 
prayer ;  for  it  was  a  constant  rule  among  them  (as  it  in- 
deed was  among  the  faithful,")  that  all  were  to  pray  to 
God  three  times  a  day ;  namely,  at  the  third  hour,  or 
nine  o'clock,  at  the  time  of  the  morning  sacrifice  ;^  at 
the  ninth  hour,  or  three  in  the  afternoon,  when  the 
evening  sacrifice  was  offering  up  ;"  and  at  noon,  or  the 
sixth  hour  ;''  to  which  some  added  a  fourth  time,  viz.  at 
night,  because  the  evening  sacrifice  was  still  burning. 
The  reason  for  appointing  these  hours  for  the  synagogue, 
was  to  make  them  correspond  with  the  temple  service, 
and  thus  give  uniformity  and  solemnity  to  the  public 
worship. 

With  respect  to  those  who  were  in  other  places,  or, 
being  at  Jerusalem,  had  not  leisure  to  go  up  to  the  tem- 
ple, they  performed  their  devotions  in  those  places.  If 
it  was  a  synagogue  day,  they  went  into  one  and  prayed 
with  the  congregation,  and  if  it  was  not,  they  then 
prayed  privately  by  themselves  in  some  retired  place, 
or  in  some  synagogue,  if  it  happened  to  be  within  their 
reach.  .  But  none  might  insult  decorum,  or  the  feelings 
of  others,  by  passing  the  door  of  one  of  these  houses  at 
the  hour  of  prayer,  unless  he  had  the  appearance  of  ne- 
cessity, by  passing  on  to  another  synagogue,  by  carry- 
ing a  burden,  or  visibly  wearing  his  phylacteries,  to 
show  that  he  was  mindful  of  the  law. 


'  Ps.  Iv.  17.     Dan,  vi.  10.  ^  Acts  ii.  15. 

Acts  iii.  1.  X.  3.  30.    Ps.  cxli.  2.       ^  Acts  x.  9. 


TIMES  OF  MEETING.  553 

Thus  have  we  attended  to  the  several  particulars  con- 
cerning the  synagogue,  viz.  the  cities  in  which  they 
could  be  erected — the  form  of  the  building — the  office- 
bearers in  the  church — the  nature  of  the  service — and 
the  times  of  meeting.     It  is  easy  to  see  of  what  advan- 
tage they  would  be  to  the  Jewish  nation,  as  a  powerful 
and  regular  mean  of  religious  instruction ;  but  there  is 
much  difference  of  opinion  concerning  the  time  of  their 
introduction.     Basnage  supposes  them  to  have  been  co- 
eval with  the  traditions  in  the  time  of  the  Asmonaean 
princes,  a  few  centuries  before  Christ.     Prideaux  does 
not  admit  that  there  were  any  synagogues  before  the 
Babylonish  captivity.     Vitringa  is  of  the  same  opinion, 
and  has  said  a  great  deal  in  support  of  it ;  and  Reland, 
who  espouses  the  same  side  of  the  question,  endeavours 
to  strengthen  it  by  some  quotations  from  the  Rabbies ; 
but  Jennings''  thinks  their  arguments  inconclusive,  for 
the  following  reasons:   1.  Because  in  Psalm  Ixxiv.  8, 
which  seems  to  have  been  written  on  account  of  the 
Babylonish  captivity,  there  is  mention  made  of  their 
enemies  having  burnt  all  the  synagogues  of  God  in  the 
land.     2.  Because  the  apostle  James,  when  addressing 
the  convocation  at  Jerusalem  in  Acts  xv.  21,  speaks  of 
Moses  being  read  in  the  synagogues  of  old  time.     3. 
Because  it  could  hardly  be  imagined  that  the  bulk  of  a 
nation,  which  was  the  only  visible  church  of  God  in  the 
world,  should,  in  their  purest  state,   in  the  days   of 
Joshua,  Samuel,  and  David,  seldom  or  never  pay  him 
any  public  worship,  which  must  have  been  the  case  if 
they  had  no  other  places  for  it  besides  the  tabernacle. 
And,  4.  Because  the  sabbath  could  not  be  kept  according 
to  the  law  without  them,  which  required  a  holy  convo- 
cation on,  or  for  that  day,  in,  or  among  all  their  dwell- 

'  Jewish  Antiquities,  book  ii,  ch.  2. 

Vol.  I.  4  A 


554  ANTIQUITIES  OF  THE  JEWS. 

ings,  or  throughout  the  whole  land.*  And  the  word 
which  we  render  '^  a  convocation,"  seems  more  natu- 
rally to  import  a  place  of  public  worship  in  which  the 
people  assembled,  than  the  assembly  itself,  as  in  the  fol- 
lowing passage  in  Isaiah  iv.  5  :  ^^  And  the  Lord  will  cre- 
ate upon  every  dwelling  place  of  Mount  Zion,  and  upon 
her  assemblies,  a  cloud  and  smoke  by  day,  and  the  shi- 
ning of  a  flaming  fire  by  night,"  where  the  prophet  evi- 
dently alludes  to  the  preternatural  appearance  on  the 
tabernacle  in  the  wilderness. 

Perhaps  the  dispute  may  be  compromised,  if  we  sup- 
pose that,  from  their  first  settlement  in  Canaan,  the  peo- 
ple used  to  meet  either  in  the  open  air,  in  high  places 
and  proseuchas,  or  in  houses,  particularly  in  the  houses 
of  the  prophets,  to  worship  God ;  but  that  after  the  Ba- 
bylonish captivity,  these  houses  became  more  general, 
resembling  our  present  parish  churches,  and  were  scat- 
tered over  the  land  as  regular  places  for  prayer,  reading 
the  law  and  the  prophets,  and  for  religious  exhortation; 
in  confirmation  of  which,  were  any  required,  we  might 
observe  that  Josephus,''  when  speaking  of  the  Sicarii,  or 
bands  of  robbers  who  infested  Judea,  says,  that  "  they 
fell  upon  the  holy  places  and  the  cities,"  or  the  syna- 
gogues and  the  cities  in  which  they  were,  as  if  every  city 
of  any  consequence  had  its  synagogue.'' 

»  Levit,  xxiiJ.  3.  ''  War,  iv.  7. 

'  See  some  good  observations  on  the  synagogues  of  Jerusalem,  their  number, 
antiquity,  form,  and  service,  in  BernaMus  Lamy,  lib.  iv.  cap.  8,  and  Prideaux 
Connect.  A.  A.  C.  444 ;  and  with  regard  to  their  present  mode  of  worship,  con- 
sult Allen's  Modern  Judaism,  or  a  brief  account  of  the  opinions,  traditions., 
rites,  and  ceremonies  of  the  Jews  in  modern  times,  8vo.  London,  1818. 


PART  VIII. 


JEWISH  IDOLATRY,  SECTS,  AND  PROSELYTES- 
SECT.    I. 

The  false  Deities  known  among  the  Jews. 

Ahad,  Adramtnelech,  Ammon,  Anamelech,  Ashima,  Ashtaroth,  Baal,  Baalim, 
Baal-berith,  Baal-hazop,  Baal-peor,  Baal  tamar,  Baal-zebub,  Baal-zephon,  Bel, 
Bethshemesh,  the  Brazen  Serpent,  Biththepuh,  Chemosh,  Chiun,  Dagon,  Gad, 
the  Gammadims,  the  Golden  Calf,  the  Golden  Calves,  the  Grove,  the  Heme- 
nim,  the  host  of  Heaven,  Light  and  darkness,  Malcham,  Meni,  Mepletzeth, 
Merodach,  the  image  of  stone  or  Mesheith,  Milcom,  Moloch,  the  Moon, 
Nebo,  Nehushtan,  IVergal,  Nibhaz,  Nisroc,  On,  Pi-beseth,  the  Planets,  the 
Queen  of  heaven,  Remphan,  Rimmon,  Shedim,  Semel,  Shen,  Shoirim,  Suc- 
coth-benoth,  the  Sun,  Tartak,  the  Teraphim,  Thammuz. 

J-N  comparing  the  religion  of  the  Jews  with  those  of  the 
either  ancient  nations,  we  are  struck  with  its  manifest 
superiority.  The  idea  it  gives  us  of  the  existence,  attri- 
butes, and  works  of  God,  is  such  as  the  most  enlightened 
reason  approves  of.  Its  worship  was  admirable  calculated 
to  their  peculiar  circumstances;  and  its  morality  was  well 
fitted  to  make  them  good  men  and  good  members  of  so- 
ciety. Whence  then,  it  may  be  asked,  came  this  vast  su- 
periority ?  It  cannot  be  ascribed  to  the  superior  wisdom 
of  Moses.  For,  though  acquainted  with  all  the  learning 
of  the  Egyptians,  it  was  not  likely  that  he  could  have 
struck  out  a  plan  so  bold  and  so  greatly  superior  to  that 
of  every  other  sage.  It  is  both  an  unique  in  its  kind, 
and  an  intermediate  link  between  the  patriarchal  and 
Christian  dispensation.     It  formed  part  of  a  plan  which 


556  ANTIQUITIES  OF  THE  JEWS. 

began  before  Moses  had  an  existence,  and  was  intended 
to  be  a  prelude  to  a  subsequent  and  more  perfect  eco- 
nomy. Indeed,  Moses  never  assumed  an  independent 
character,  nor  arrogated  to  himself  the  merit  of  the  sys- 
tem he  promulgated  to  his  countrymen.  He  was  con- 
tented with  the  honour  of  a  delegated  authority ;  of  be- 
ing the  organ  of  the  divine  mind ;  and  of  confirming  his 
mission  by  stupendous  miracles.  And  what  would  have 
proved  him  a  true  man,  had  he  favoured  us  with  no 
other  evidence,  was  this,  that  he  sought  not  his  own 
emolument,  nor  the  aggrandizement  of  his  family ;  but 
endured  much  vexation  and  fatigue  while  living,  and  al- 
lowed his  children  to  remain  in  obscurity  after  his  death. 
— One  would  naturally  have  supposed  then,  that  the 
Israelites  would  have  felt'  grateful  to  God  for  those  dis- 
tinguished blessings  which  Moses  was  the  instrument  of 
communicating  to  them  ;  and  that  they  would  have  been 
very  desirous  to  observe  his  laws.  But  the  reverse  was 
the  case.  The  generation  that  was  a  spectator  of  these 
events  was  indeed  a  pious  generation ;  but  in  the  time 
of  the  judges  they  had  wonderfully  degenerated.  Under 
Samuel's  superintendance  they  became  better.  Saul 
taught  them  to  be  warriors.  David  to  be  warriors  and 
saints.  In  the  days  of  Solomon,  their  glory  as  a  nation 
was  at  its  height ;  but  after  the  revolt  of  the  ten  tribes, 
both  Judah  and  Israel  became  gradually  corrupted,  till 
the  time  of  their  being  carried  away  to  Babylon.  It  would 
be  endless  to  trace  all  their  deviations  to  idolatry,  but 
it  may  be  proper  to  give  a  short  description  of  those 
ideal  divinities  which  they  preferred  to  Jehovah,  that 
we  may  see,  on  the  one  hand,  his  long-suffering  patience ; 
and  on  the  other  the  justice  of  those  judgments  which  he 
executed  against  them. 

The  first  of  these  divinities  was  Ahad  inX^  or  Med. 
It  is  mentioned  in  the  original  of  Is.  Ixvi.  17,  but  is  not 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        557 

discoverable  in  our  translation,  by  being  rendered  as  a 
numeral  thus ;  ^^  Behind  one  tree  in  the  midst."  In 
Bishop  Lowth's  Translation  of  Isaiah,  however,  it  is 
made  evident,  and  the  rites  performed  to  it  are  appro- 
priate. "  They  who  sanctify  themselves,"  says  that 
translation,  "  and  purify  themselves  in  the  gardens, 
after  the  rites  of  Ahad ;  in  the  midst  of  those  who  eat 
swine's  flesh,  and  the  abomination,  and  the  field-mouse; 
together  shall  they  perish,  saith  Jehovah."  He  observes, 
in  a  note,  that  the  Syrians  worshipped  a  god  called 
Adad,*  that  they  held  him  to  be  the  highest  and  the 
greatest  of  the  gods,  the  same  with  Jupiter  and  the  sun. 
Many  learned  men,  therefore,  have  supposed,  and  with 
some  probability,  that  the  prophet  means,  in  the  above 
mentioned  passage,  the  Syrian  deity.  Indeed,  Benha- 
dad,  and  Hadadezer,  names  of  their  kings,  were  evi- 
dently taken  from  this  chief  object  of  their  worship. 

Adrmnmelech,  or  *]70*T1^  Adermelec,  from  TiJ^ 
Jlder,  illustrious,  or  a  gorgeous  robe,  and  '17^  Melee 
king,  represented  the  solar  fire,  and  was  worshipped 
under  that  name  by  the  Sepharvaites,  who  burnt  their 
children  in  the  fire  to  him.  It  occurs  in  2  Kings  xvii. 
31,  and  was  also  the  name  of  one  of  Sennacherib's  sons, 
probably  in  honour  of  the  same  idol.''  The  idol  seems 
to  have  been  thus  denominated  from  his  glorious  ap- 
pearance, or  from  the  gorgeous  robe  in  which  he  was 
arrayed,  and  which  might  be  designed  to  represent  the 
solar  splendour. 

Ammon^  or  pOi*5  Amun^  an  Egyptian  idol,  was  well 
known  to  the  Greeks  and  Hebrews  by  that  name.  Thus 
Herodotus'"  says,  ^^  the  Egyptians  call  Jupiter,  Ammun;" 
and  Plutarch''  observes,  that  ^^  many  were  of  opinion, 

that  among  the  Egyptians,  the  proper  name  of  Jupiter 

i  ■ 

»  Plin.  Nat.  Hist,  xxxvii.  11.  Macrob.  Sat.  i.  23. 

"  2  Kings  xix,  ST".  '  Lib.  ii.  cap.  42.  "^  De  Isid.  et  Osir. 


558  ANTIQUITIES  OF  THE  JEWS. 

was  Amun,  of  which  we  (Greeks,  says  he)  have  made 
Amnion.''  This  idol,  according  to  Herodotus,  was  re- 
presented with  the  head  or  face  of  a  ram,  and  seems  to 
have  denoted  the  sun  as  gaining  the  northern  hemi- 
sphere, and  entering  into  the  sign  of  Aries  or  the  ram, 
which  he  does  about  the  21st  of  March,  or  vernal  equi- 
nox, thereby  giving  new  light  and  heat  to  that  part  of 
the  globe.  Amun,  therefore,  considered  as  of  Hebrew 
origin,  though  with  a  dialectical  corruption,  denotes  the 
cherishing  or  fostering  sun,  which  was  particularly  wor- 
shipped at  Thebes,  the  ancient  metropolis  of  Upper 
Egypt:  and  which  had  there  a  most  magnificent  temple 
dedicated  to  him.*  Of  this  temple,  there  are  remaining 
to  this  day  prodigious  ruins,  which  extend  near  half  a 
mile  in  length,  and  serve  to  confirm  the  wonderful  ac- 
counts which  the  ancient  writers,  and  particularly  Dio- 
dorus  Siculus,  give  of  its  grandeur.''  In  Nahum  iii.  8, 
we  find  the  city  of  Thebes,  where  this  city  was,  called 
by  its  Egyptian  name  T\0^  Ki  J^a  crniun,  or  '^  the  ha- 
bitation of  Amun,"  although  our  translation  renders  it 
'*  the  populous  No."  And  in  Jer.  xlvi.  25,  when  Jeho- 
vah threatens  Egypt,  he  says,  ''  I  will  punish  Amun 
of  No."  ii^'O  pDK  *^mun  mena  or  the  idol  there 
worshipped,  although  our  translation  renders  it  ''  the 
multitude  of  No."  We  have  a  similar  phraseology  to 
the  one  suggested  above,  in  Jer.  li.  44,  where  God  says, 
^^  I  will  punish  Bel  in  Babylon,"  or  the  idol  that  is  wor- 
shipped there. 

Anammelechj  or  ^iSdJ^^  Onmelec,  from  n^  OneUj  a 
eloud,  and  "iSq  Melee,  a  king,  is  an  image  mentioned 
in  company  with  Adrammelech,  in  2  Kings  xvii.  31,  as 

»  Herodotus,  Lib.  ii.  cap.  42.  Diodorus  Siculus,  Lib.  i.  and  Artaphanus,  in 
Euseb.  Prxpar.  Evang.  Lib.  ix.  cap.  27. 

^  Pococke's  and  Norden's  Travels,  Savary's  Letters,  Let.  9.  Captain  Light's 
Travels,  part  i.  ch.  3.  6. 


PALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        559 

one  of  the  gods  of  Sepharvaim,  and  was  worshipped  in 
the  same  cruel  manner.  Perhaps  it  was  represented  as 
sitting  on  a  cloud,  and  might  be  intended  to  teach  them 
an  overruling  power. 

Ashima^  NID^C^N?  i"  the  Chaldee  form,  was  the  Aleim 
of  the  men  of  Hamath,  mentioned  2  Kings  xvii.  30.  The 
word,  if  uncompounded,  should  mean  "  the  atoner,  or 
expiator."  The  Rabbins  say,  that  the  emblem  was  a 
goat,  or  of  a  form  compounded  of  a  man  and  a  goat,  as 
the  Roman  poets  describe  the  satyrs  and  Pan. 

Ashtaroth,  Jlshtoreth,  or  n^lJltJ^i?  Oshthereth,  was  a 
female  divinity  that  was  worshipped  by  the  Philistines,* 
by  the  Zidonians,*'  and  by  the  apostate  Israelites,  so 
early  as  Judg.  ii.  13.  It  is  generally  joined  with  Baal, 
which  represented  the  sun ;  and  being  feminine,  is 
thought  to  have  been  the  same  with  Astarte,  or  the 
moon.  Indeed,  the  Septuagint  render  Ashtaroth  by 
Aaraplrj,  in  1  Kings  ii.  5.  3.  and  2  Kings  xxiii.  13.  or 
in  the  plural  by  Aalaglai  in  Judg.  ii.  13.  and  the  Vulgate 
in  the  above  places  hath  Astarten.  It  is  probable  that 
this  idol  was  in  the  form  of  a  woman,  with  the  head  and 
horns  of  a  bull.  For  Sanchoniathon,  as  cited  from  the 
translation  of  Philo-Byblius,*'  says,  that  according  to  the 
Phoenician  theology,  Astarte  put  upon  her  head  the 
head  of  a  bull,  as  an  ensign  of  royalty.  And  we  meet 
with  a  place  in  Canaan,  called  Ashtaroth  Carnaim,  or 
Ashtaroth  the  horned,  so  early  as  Abraham's  time.** 
Dr.  Clarke^  gives  Colonel  Capper's  description  of  the 
worship  of  Venus  or  Ashtaroth  upon  Mount  Libanus, 
as  observed  by  him,  A.  D.  1812. 

Baal,  or  7^^^  Bol,  which  signifies  the  Ruler,  was  the 
general  name  by  which  they  worshipped  the  solar  fire. 


»  1  Sam.  xxxi.  10.  b  1  Kings  xi.  5.  2  Kings  xxiii.  13. 

«  Eusebius's  Prspar.  Evang.  Lib,  i,  cap.  10.  -^  Gen.  xiv.  5. 

'  Travels,  vol.  ii.  Appendix. 


// 


560  ANTIQUITIES  OF  THE  JEWS. 

which  is  the  most  active,  and  as  to  sense  and  appear- 
ance the  ruling  principle  in  nature.  His  priests  in 
Zeph.  i.  4.  are  called  Chemarimsj  or  scorched,  in  allu- 
sion to  their  being  much  near  their  altars.  Sanchonia- 
thon,  speaking  of  the  sun,  says  that  the  Phoenicians 
thought  it  to  be  the  Lord  of  heaven,  and  called  it  Beel- 
samen,  which,  in  their  language,  signifies  the  Lord  of 
heaven.  Its  emblem  was  a  heifer,  as  expressive  of  per- 
severance and  power.'*  And,  in  that  remarkable  contest 
between  Elijah  and  the  priests  of  Baal,^  the  answering 
by  fire,  as  its  visible  effect,  was  the  symbol  fixed  upon, 
to  determine  whether  Baal  or  Jehovah  was  the  true  God. 

Baalim,  or  D*7^D  Bolim,  which  signifies  the  rulers, 
probably  meant  the  different  kinds  of  Baals,  which  were 
worshipped ;  or  rather  the  different  insignia,  with  which 
he  was  invested.  These  Baalim  are  mentioned  in  Judg. 
ii.  ]  1 .  iii.  7.  viii.  33,  and  may  be  described  as  follow : 

Baal  berith,  nnD  7^^  Bol  berith,  which  signifies 
Baal  the  purifier,  alluding  to  the  purifying  influence  of 
fire,  and  of  the  sun,  is  mentioned  in  Judg.  viii.  33.  ix. 
4,  and  called  Al  berith  or  the  god  Berith,  in  Judg.  ix. 
46.  The  children  of  Israel  are  expressly  said  in  Judg. 
viii.  33,  to  have  made  Baalberith  their  Aleim ;  whence 
we  may  fairly  collect,  that  though  the  ox  or  bull,  the 
representative  of  the  solar  fire,  was  the  prevalent  or 
predominant  figure  in  the  idol,*'  yet  they  did  not  mean 
entirely  to  exclude  the  other  agents  of  nature,  in  the 
worship  of  Baalberith ;  any  more  than  Aaron,  or  Jero- 
boam, in  setting  up  the  calf,  as  an  emblem  of  Jehovah, 
intended  absolutely  to  reject  the  second  and  third  per- 
sons of  the  uncreated  trinity  ;  for  both  Aaron  and  Jero- 
boam call  their  respective  calves  Aleim. ^ 

Baalhazor,  or  '^")^?^T  7i^!3  Bolhetzur,  which  signifies, 

»  Toblt  1.  5.  ">   1  Kings  xviii.  '  Tobit  i.  5. 

<'  Exod.  xxsii.  4.  1  Kings  xii.  28, 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.       561 

The  ruler  over  vegetables,  was  another  heathen  idol. 
There  is  a  city  of  this  name,  mentioned  2  Sam.  xiii.  23, 
which  seems  to  have  been  so  called  by  the  Canaanites, 
in  honour  of  their  god  Baal  or  the  sun,  for  his  annual 
influence  on  the  vegetable  creation,  after  the  apparent 
death  of  winter. 

Baal  peor,  or  "llj^fi  7^13  Bol  pour,  which  signifies, 
The  ruler  with  the  open  mouth,  or  simply  Peor,  The 
open  mouthed,  mentioned  in  Num.  xxv.  3.  5.  18.  xxxi. 
16,  and  several  other  places,  was  worshipped  by  the 
Moabites,  Midianites,  and  apostate  Israelites :  and  was 
probably  so  called,  from  its  being  represented  by  a  bull, 
(the  ordinary  symbol  of  Baal)  with  a  wide  gaping  mouth, 
to  receive  the  victims,  whether  animals  or  children, 
which  were  burnt  to  death  by  the  fire  within.  It  was 
originally  intended,  perhaps,  to  show  the  power  of  the 
solar  fire,  as  an  emblem  of  the  divine  justice ;  but  soon 
forgotten  by  idolaters. 

Baal  tamar,  or  "l^n  7^^  Bol  themer,  which  signifies 
The  ruler  with  the  palm,  was  the  name  of  a  place  in 
Canaan,  mentioned  Judg.  xx.  33,  and  so  called  in  honour 
of  Baal  or  the  sun,  whose  image  or  idol  was  probably 
there.  Among  the  Greeks,  the  palm  was  sacred  to 
Apollo,  or  the  sun ;  as  being  of  quick  growth,  and  an 
emblem  of  victory ;  the  sun  rejoicing  as  a  strong  man  to 
run  his  race,  and  conquering  every  difficulty  that  pre- 
sents itself  to  him. 

Baal  zebub,  or  'y\yi  7^^  Bol  zebub,  which  signifies. 
The  god  of  the  fly,  or  with  the  fly,  was  one  of  the  gods 
of  Ekron,  2  Kings  i.  2 ;  and  was  probably  represented 
by  a  bull,  the  emblem  of  the  sun,  with  a  fly  on  his  fore- 
head, or  some  other  part  of  his  body,  rousing  him  up  to 
activity,  as  expressive  of  the  activity  and  force  of  that 
luminary ;  or  perhaps,  the  fly  might  indicate  the  gene- 
rative power  of  the  sun,  in  producing,  or  reviving  the 

Vol.  I.  4  B 


562  ANTIQUITIES  OF  THE  JEWS. 

numberless  tribes  of  insects.  The  Jews  called  him  by 
way  of  contempt,  Beelzebul,  or  the  lord  of  dung^  which 
is  often  resorted  to  by  flies,  and  promotes  their  generation. 

Baal  zephon,  or  V\Q^  ?)^'2  ^o^  tsepun,  which  signi- 
fies The  ruler  of  the  secret  place,  or  of  the  north,  was 
the  name  of  a  place  on  the  confines  of  Egypt,  near  the 
Red  Sea,  mentioned  Exod.  xiv.  2.  Num.  xxxiii.  7; 
and  probably  so  called  from  the  Baal  that  was  there 
worshipped,  in  some  adytum,  or  concealed  place ;  and 
who  ruled  both  over  the  northern  and  southern  hemi- 
spheres;, areording  to  the  different  seasons  of  the  year. 
But  if  p5^^  Tsepun  be  related  to  Hfi^  Tsepe,  to  spy 
out  or  observe,  then  Baalzephon  will  probably  signify, 
the  god  of  the  watch  tower,  or  guardian  deity. 

Bel  73,  or  The  mingler,  was  the  god  of  the  Baby- 
lonians, and  is  mentioned  in  Is.  xlvi.  1.  Jer.  1.  2.  li.  44. 
Herodotus*  expressly  calls  the  tower  of  Babel,  "  the 
temple  of  Jupiter  Belus  or  Bel.^'  And  Servius,  on  the 
first  book  of  the  ^neid,  says,  that  ^^  among  the  Assy- 
rians, Saturn  and  the  Sun  are,  upon  some  sacred  ac- 
count, both  called  Bel.''  In  the  apocryphal  book  of 
Baruch,  we  have  several  particulars  mentioned  concern- 
ing the  worship  of  this  deity.  Its  image  was  made  of 
divers  kinds  of  materials ;  Nebuchadnezzar's  was  of 
gold  ;^  but  it  was  more  commonly  of  wood  gilded,  or 
plated  with  silver,"  and  a  crown  of  gold  upon  its  head.* 
The  tongue  appears  to  have  been  a  conspicuous  mem- 
ber, foi"  it  is  said  to  have  been  polished  by  the  work- 
men.' Perhaps  it  resembled  some  of  the  idols  in  India, 
which  have  open  mouths,  and  large  red  tongues.  It 
was  often  clothed  with  purple,  as  being  the  most  expen- 
sive ;  and  ornamented  with  gold  f  and  had  in  its  hand 


»  Lib.  i.  cap.  181.  ">  Dan.  iii.  1.  '  Baruch  vi.  8.  57. 

<»  Ch.  vi.  9.  '  Baruch  vi.  8.  f  Ch.  vi.  12.  24. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        563 

a  sceptre,  or  dagger,  or  ax  :^  with  candles  continually 
burning  before  it,  and  meat  set  before  it  by  those  who 
implored  its  aid.^  In  the  great  temple  of  Belus  at  Baby- 
lon, there  were  set  before  the  image  daily,  twelve  mea- 
sures of  fine  flour,  forty  sheep,  and  six  measures  of  wine, 
which  were  pretended  to  be  eaten  by  the  deity,  but 
nightly  feasted  on  by  the  priests  and  their  families.^ 
Sometimes  the  idol  was  carried  in  religious  procession 
on  men's  shoulders;*^  and  the  priests,  when  imploring 
his  protection,  sat  in  the  temple,  with  their  clothes  rent, 
their  heads  and  beards  shaven,  their  heads  uncovered, 
and  uttering  loud  cries,  like  those  which  were  usual  at 
the  feast  of  the  dead/  Perhaps  the  reason  of  the  name 
may  have  been,  that  his  heat  mixes  the  different  ele- 
ments so  as  to  form  the  various  productions  we  observe 
around  us. 

Bithshemesh  ^t2^  n^2?  which  signifies.  The  house 
or  tetnple  of  the  Sun,  is  the  name  of  an  Egyptian  idol 
mentioned  Jer.  xUii.  13,  but  seems  to  have  been  wor- 
shipped in  Canaan  also,  for  we  find  it  the  name  of  a 
city  in  Naphtali,*^  and  also  the  name  of  a  city  in  Judah 
which  was  given  to  the  Levites.s  That  the  sun  should 
have  had  temples  in  Egypt,  is  not  to  be  wondered  at, 
considering  the  general  superstition,  and  its  use  to  the 
inhabitants  ;  and  the  Canaanites  may  either  have  im- 
ported that  worship  from  them,  or  invented  it  them- 
selves from  similar  motives. 

The  Brazen  Serpent  which  Moses  erected  on  a  pole 
to  cure  the  Israelites,  who  were  bit  with  fiery  serpents 
in  the  wilderness,''  appears  to  have  been  long  an  object 
of  worship  among  that  people ;  for  in  2  Kings  xviii.  4, 
we  are  told,  that  Hezekiah  "  removed  the  high  places, 

»  Ch.  vi.  14, 15.        *>  Ch.  vi.  19. 30.        '  Apocryphal  Bel  and  the  Dragon. 
•5  Baruch  vi.  26.        <=  Ch.  vi.  31,  32.        *  Josh.  xi?.  38. 
e  Josh.  xxi.  16.         •>  Num.  xxi.  9. 


564  ANTIQUITIES  OF  THE  JEWS. 

and  brake  the  images,  and  cut  down  the  groves,  and 
brake  in  pieces  the  brasen serpent  that  Moses  had  made; 
for  unto  those  days  the  children  of  Israel  did  burn  incense 
to  it :  and  he  called  it  Nehushtan/'  meaning  a  brasen 
serpent,  and  treated  it  accordingly,  when  abused  to  idola- 
trous superstition  :  although  in  its  original  institution,  it 
was  a  type  of  the  Messiah,  lifted  up  on  the  cross,  and 
exhibited  to  sinners  as  the  sovereign  cure  for  all  the 
evils  which  were  brought  on  man  by  the  fall. 

Bith  thepnhf  hl^H  n*3?  meaning  the  temple  of  the 
breather  or  blower,  as  mentioned  in  Josh.  xv.  53,  and 
seems  to  have  been  a  name  given  to  the  sun,  as  the  cause 
of  breezes  and  blasts.  The  distinguishing  symbol,  at- 
tached to  the  general  one  of  the  bull,  as  descriptive  of 
the  sun,  was  a  citron  or  orange,  because  of  their  very 
agreeable  smell,  which  the  original  word  also  signifies. 

Chemoshy  or  t^'\t2'2  Cemush,  the  solar  light,  was  ah 
idol  of  the  Moabites,*  and  Solomon  in  his  old  age  built 
an  high  place  for  it  on  Mount  Olivet,  before  Jerusalem.** 
As  to  the  form  of  the  idol,  scripture  is  silent :  but  if,  ac- 
cording to  Jerom,  it  was  like  Baal  peor,  it  must  have 
been  somehow  in  the  form  of  a  bull,  as  all  the  Baals 
were,  though  accompanied  with  various  insignia.  And 
there  can  be  little  doubt  but  part  of  the  religious  ser- 
vices performed  to  Chemosh  and  Baal  peor,  consisted 
in  revelling  and  drunkenness,'  obscenities,  and  impuri- 
ties of  the  grossest  kind.  We  may  add,  that  from  Che- 
mosh, the  Greeks  seem  to  have  derived  their  Ku^og 
(called  by  the  Latins  Comus,)  who  presided  over  lasci- 
vious feasting  and  revelling. 

Chiun,  or  |V5  Ciun,  is  only  mentioned  once  in 
Scripture,  and  has  given  rise  to  various  interpretations. 
Parkhurst  makes  it  to  signify  some  luminous  appearance 


»  Numb,  xxi.  29.  ^  i  Kings,  xi.  7.  38.  '  Jer.  xlvHi.  11.  26. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        565 

attending  their  images,  and  made  in  imitation  of  the 
shechinah,  either  by  embellishing  them  with  precious 
stones,  or  placing  them  on  some  resplendent  seat  or 
throne.  But  Spencer  makes  it  the  same  as  Saturn. 
The  substance  of  his  explanation  of  Amos  v.  26.  is  as 
follows,  ^^Ye  have  borne,  or  carried  aloft  in  religious 
procession,  the  tabernacle  of  Moloch,''  meaning  either 
a  model  of  his  temple,  or  some  covered  canopy,  or  bed, 
on  which  the  image  representing  Moloch,  or  the  sun, 
lay ;  as  shrines  of  Diana,  or  of  the  moon,  were  carried 
afterwards  by  the  Ephesians :  ^'  and  ye  have  carried  also, 
in  the  same  religious  procession,  Chiun,'"  or  Saturn, 
which  the  Septuagint  translate  Remphan,  the  Egyptian 
name  of  Saturn,  and  which  Stephen  following,  uses  in 
Acts  vii.  4.  These  images,  according  to  Spencer,  were 
worshipped  by  the  Israelites  before  they  left  Egypt,  and 
it  was  to  wean  them  from  their  idolatry  that  God 
erected  the  sacred  tabernacle,  or  tent  of  the  congrega- 
tion, and  instituted  the  tabernacle  worship.** 

Dagon,  or  p;i"l  Begun,  according  to  Parkhurst, 
means  the  corn  giver,  Aayi^v  o$  eati  XlIlxv,  says  San- 
choniathon  in  Philo  Byblius.  It  was  the  god  of  the 
Philistines,^  and  was  represented  by  a  fish  in  the  lower 
part,  with  the  head,  hands,  and  body  of  a  man.  Others 
derive  it,  however,  from  y^,  cleg,  a  fish,  which,  from 
the  supposed  form  of  the  idol,  appears  the  most  natural. — 
The  temple  of  Dagon,  at  Azotus,  in  which  the  ark  of 
God  was  placed  by  the  Philistines,  in  the  days  of  Eli, 
was  afterwards  burnt  by  Jonathan,  the  brother  of  Judas 
Maccabseus." 

Gad,  or  lj|  Ged,  means  a  troop,  and  is  so  rendered 
in  Is.  Ixv.  11.  but  it  evidently  there  denotes  an  idol. 


De  Legib.  Heb.  Ritual.  Lib.  iii.  cap.  S.  ^  Judg.  xfi.  23. 

1  Maccab.  x,  83,  84. 


566  ANTIQUITIES  OF  THE  JEWS. 

We  find  a  place  in  Canaan  called  Migdal-gad,  or  the 
tower  or  temple  of  Gad,  in  Josh.  xv.  37 :  and  another 
in  the  valley  of  Lebanon,  called  Baal-gad,  Josh.  xi.  17. 
xii.  7.  xiii.  5.  But  both  the  meaning  of  the  idol,  and 
the  nature  of  the  service  performed  to  him,  is  best  ex- 
plained in  the  passage  in  Isaiah  Ixv.  11.  which  says,  ^^  Ye 
are  they  that  forsake  the  Lord,  that  forget  my  holy 
mountain,  that  prepare  a  table  for  that  troop,  (Gad)  and 
that  furnish  the  drink-oifering  unto  that  number  (Meni, 
another  idol.")  The  manner  in  which  the  idolatrous 
Jews  prepared  a  table  for  Gad,  or  made  a  feast,  or  lec- 
tisternium,  as  the  Romans  would  have  called  it,  is  thus 
described  by  Jerom  on  the  place  :  '^  There  is,"  says  he, 
^^  in  every  city  in  Egypt,  and  especially  in  Alexandria, 
an  ancient  idolatrous  custom,  that  on  the  last  day  of  the 
last  month  of  the  year,  they  cover  a  table  with  dishes  of 
various  kinds,  and  with  a  cup  filled  with  a  liquor  made 
of  water,  wine,  and  honey,  [poculmn  mulso  mixtum) 
indicating  the  fertility  of  the  past  or  future  year.  This 
also  the  Israelites  did." 

The  Gaminadirriy  DH^^  Gemedim,  or  Gammadims, 
as  they  are  called  in  Ezekiel  xxvii.  11.  have  been  very 
differently  explained  by  commentators;  some  having 
made  the  word  a  corruption  for  tDHdJl  Gepedim,  or 
^^  Cappadocians ;"  others  On^'DJl  Gemedim,  signify- 
ing, "  also  the  Medes ;"  and  others  from  l^ji  Gemed, 
''  a  cubit."  But  if  they  have  differed  much  about  the 
meaning  of  the  word,  they  have  shown  as  much  difference 
as  to  the  conjectures  they  have  built  upon  it.  Thus 
Grotius  thinks  the  Gammadims  were  the  inhabitants  of- 
Ancon,  who  were  Phoenicians  ;  because  "iq;i  Gemed  in 
Hebrew  is  Ayxov,  '^  a  cubit  or  the  shape  of  the  arm"  in 
Greek,  which  resemblance  gave  name  to  the  city.  The 
Vulgate  makes  them  pygmies,  who,  in  the  fable,  having 
fought  with  the  cranes,  were  looked  upon  as  the  tutelary 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        567 

deities  of  the  Tyrian  towers.  BuxtorfF  makes  them  a 
people  inhabiting  a  region  of  Phoenicia,  which  jutted 
out  into  the  sea  in  the  form  of  an  arm,  and  was  after- 
wards swallowed  up  ;  but  this  is  merely  conjecture,  for 
there  are  no  traces  of  it  in  history.  Others  have  sup- 
posed them  to  be  men  of  strong  arm,  or  great  warriors. 
And  others  that  they  came  from  the  neghbourhood  of 
Gam  ad,  a  corruption  for  Gamal,  mentioned  by  Pliny  :" 
the  head  of  the  Hebrew  letter  7  having  been  blotted 
out,  and  thus  changed  into  a  1.  But  the  most  likely 
meaning  is  that  which  is  given  by  Spencer,^  viz.  that 
they  were  small  images  about  a  cubit  long,  in  the  houses 
and  towers  of  the  heathen,  as  their  tutelar  deities.  His 
arguments  for  this  opinion  are  the  following.  1st.  The 
heathens  were  wont  to  have  certain  small  images  in  their 
houses  and  towers,  of  which  Horace  speaks  in  the  fol- 
lowing lines  : 

Parvos  coronantem  mai'ino 
Rore  deos,  fragilique  myrto. 

These  were  the  Roman  lares,  penates,  the  Egyptian 
scrapes,  and  probably  the  teraphim  of  Laban.  They 
never  considered  their  houses  safe  without  them.  2dly. 
They  were  about  a  cubit  long,  and  like  pygmies  in  their 
size  and  shape.  Thus  Herodotus  tells  us,  that  when 
Cambyses  was  at  Memphis,  he  entered  the  temple  of 
Vulcan,  and  smiled  to  see  the  statue  of  the  god  only  the 
image  of  a  pygmy-man  {nvy^aiii  avSpog  (.ufiyiaiv.  Lib.  iii. 
cap.  37 ;)  and  immediately  after,  the  same  author  adds, 
that  "  the  images  of  the  Cabiri  were  like  the  statue  of 
Vulcan,"  pygmies  also.  In  like  manner,  Curtius,  ac- 
cording to  Scaliger,"  when  speaking  of  the  chariot  of 
Darius,  has  these  words,  "  from  which  arose  conspicuous 
two  golden  images  of  a  cubit  long,  the  one  having  the 


»  Lib.  ii.  cap.  91.  '' De  Legibus  Heb.  Ritual,     Lib.  ii.  cap.  24, 

'•  De  Emendat,  tempor.    Lib.  vi,  p,  579. 


568  ANTIQUITIES  OF  THE  JEWS. 

resemblance  of  Ninus,  and  the  other  of  Belus."*  3dly. 
These  images  were  set  in  towers  and  other  places  for 
their  defence. 

Stant  qiioque  pro  nobis,  et  prsesunt  maenibus  urbis, 
Et  sunt  pisesentes,  auxiiiumque  ferunt. 

Ovid.  Faster.  Lib.  v.  verse  135. 

Lastly.  The  scriptures  seem  to  consider  them  in  this 
light.  For  their  being  in  the  Tyrian  towers,  Ezek. 
xxvii.  11.  showed  they  were  for  defence ;  their  being  of 
the  size  of  pygmies  was  a  proof  that  they  did  not  defend 
these  towers  by  fighting :  and,  therefore,  the  only  sup- 
position left  is,  that  they  were  the  lares  of  that  people, 
on  whom  they  depended  when  attacked  by  the  enemy. 
Accordingly  the  Septuagint  translate  them  ^vTuaxag  or 
guards*..  Such  are  the  arguments  of  Spencer  on  this  in- 
tricate subject :  and  it  is  probable  that  the  images  which 
the  Philistines  left  when  defeated  by  David,  and  which 
are  said  to  have  been  burnt  by  him  in  2  Sam.  v.  21, 
were  such  kind  of  lares  as  we  are  now  speaking  of. 

The  golden  calf,  mentioned  in  Exod.  xxxii.  4.  was 
the  first  image  that  was  made  by  the  Israelites  after 
they  came  out  of  Egypt :  and  as  it  was  made  by  Aaron, 
who  was  not  ignorant  of  the  true  God,  the  question  na- 
turally occurs,  what  could  be  his  reason  for  making  the 
form  of  that  animal  and  none  other.  Two  reasons  natu- 
rally present  themselves,  1st.  That  he  meant  it  for  a 
representation  of  Apis,  the  god  of  the  Egyptians,  which 
the  Israelites  had  been  accustomed  to  see  worshipped, 
and  to  which  idolatry,  from  long  observance,  they  might 
have  been  addicted.  Or,  2dly,  That  it  was  intended  as 
a  symbolical  representation  of  the  first  person  in  the 
Trinity,  who,  according  to  the  Hutchinsonian  system, 
was  represented  by  that  animal.     Perhaps  the  fear  or 

*  Ex  quo  eminebant  duo  aurea  simulacra  cubitalia,  quorum  alterum  Nini, 
alterum  Beli  gerebat  effigiem.    (Lib,  iii.  sect.  7.) 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        569 

policy  of  Aaron  might  have  had  an  eye  to  both,  as 
satisfying  the  mixed  character  of  the  people  with  whom 
he  had  to  do.  The  crime,  however,  was  strongly  marked, 
and  severely  punished,  as  derogatory  to  God,  the  great 
author  of  worship,  and  an  express  violation  of  the  second 
commandment. 

The  golden  calves  which  Jeroboam,  the  son  of  Nebat. 
set  up  at  Bethel  and  Dan,  to  prevent  his  subjects  from 
returning  to  Jerusalem,  at  the  three  great  festivals,* 
made  a  woeful  schism  in  the  Jewish  church,  and  is  se- 
verely reprobated  in  scripture.  They  may  have  been 
intended  as  representations  of  the  first  person  in  the 
Trinity,  but  they  were  derogatory  to  the  other  two. 
They  violated  also  the  second  moral  precept  in  the  de- 
calogue ;  withdrew  the  hearts  of  the  ten  tribes  from  the 
true  worship  of  God ;  established  a  religion  of  human 
invention,  to  serve  political  purposes,  in  the  place  of 
that  divine  model  which  was  communicated  to  Moses ; 
and  was  the  cause,  in  the  end,  of  their  removal  from 
Judea,  and  their  present  dispersion  among  the  eastern 
nations.  These  calves,  Prideaux  informs  us,  were  car- 
ried away  by  Tiglathpileser,  and  Salmaneser  his  son, 
into  Assyria.^ 

The  Grove  (n*l5J^>5  Ashere)  mentioned  in  2  Kings 
xxiii.  4.  6.  and  other  places  of  scripture,  appears  to 
have  been  an  idol  rather  than  a  grove,  although  it  is 
properly  rendered  grove  in  several  places.  But,  as  we 
have  already  noticed  it,  when  treating  of  the  Brasen 
altar,  near  which  no  grove  was  to  be  erected,  it  is  need- 
less to  say  any  thing  more  of  it  here,  unless  it  be  to  add, 
that  Prideaux''  gives  us  an  account  of  two  groves  that 
were  consecrated  to  idolatrous  purposes,  which  may 
throw  some  light  on  those  which  are  condemned  in  scrip- 

» 1  Kings  xii.  29.       ^  Vol.  i.  p.  14-       *  Connect,  A.  A.  C.  304.  and  300. 

Vol.  I,  4  C 


570  ANTIQUITIES  OF  THE  JEWS. 

ture.  The  first  was  that  which  the  Rhodians  consecrated 
to  Ptolemy  Soter,  for  his  assisting  them  against  Anti- 
gonus.  It  was  a  furlong  square,  surrounded  by  a  most 
stately  portico  on  every  side,  and  called  from  his  name 
the  Ptolemeum,  where,  according  to  the  infamous  flat- 
tery of  those  times,  they  paid  him  divine  honours,  and 
gave  him  the  name  of  Soter  or  Saviour,  by  which  he 
has  since  been  distinguished. — The  second  was  at  Daphne, 
four  or  five  miles  from  Antioch,  on  the  Orontes.  '^  It 
was  planted  by  Seleucus,  was  ten  miles  in  compass,  had 
in  the  middle  of  it  a  temple  consecrated  to  Apollo  and 
Diana,  and  was  made  an  asylum.  To  it  the  inhabitants 
of  Antioch  resorted  for  their  pleasures,  for  which  it  was 
excellently  fitted;  for  it  had  most  delicious  fountains, 
and  rivulets  of  the  best' water,  most  pleasant  walks  of 
cypress  trees,  the  purest  air,  and  every  thing  else  that 
nature  could  afford  for  pleasure  and  delight,  which 
being  farther  improved  by  all  the  arts  of  luxury,  what- 
ever could  administer  to  voluptuous  enjoyment,  was 
there,  to  be  had  in  the  utmost  excess ;  so  that  though 
the  place  had  been  originally  consecrated  to  Apollo  and 
Diana,  it  was  in  reality  wholly  devoted  to  Bacchus  and 
Venus."  Which  made  it  so  infamous,  that  ^'  Daphnicis 
moribus  vivere — to  live  after  the  manners  of  Daphne,*' 
grew  into  a  proverb  to  express  the  most  luxurious  and  dis- 
solute way  of  living ;  and  all  that  had  any  regard  to  their 
reputation  for  virtue  and  modesty,  avoided  to  go  thither. 
There  is  reason  to  fear  that  the  groves  resorted  to  by 
the  idolatrous  Israelites,  were  but  too  much  of  the  above 
description,  and  therefore  justly  condemned  by  a  pure 
and  holy  God. 

The  Hemenim,  tD^^DH?  or  images  mentioned  in  Lev. 
xxvi.  30.  have  been  variously  explained  by  commenta- 
tors, some  making  them  of  Egyptian  origin,  and  the 
same  as  Jupiter  Hammon,  but  Hammon  is  not  an  Egyp- 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        571 

tian  word :  others  the  same  as  Ham,  whom  they  after- 
wards deified ;  and  others  derive  the  word  from  nOtl? 
Heme,  ''  the  sun,"  and  thus  makes  Hemenim  '*  idols  in 
honour  of  the  sun."  But  as  to  the  nature  and  form  of 
these  idols,  there  has  been  much  difference  of  opinion. 
For  some  have  imagined  them  temples  to  the  sun ;  some 
images  on  the  roofs  of  houses,  dedicated  to  the  sun ; 
some  images  of  a  round  figure  like  the  sun ;  and  others, 
historical  monuments  hid  in  the  temples,  or  inscribed 
on  the  altars  or  statues  of  that  luminary-  But  Spencer's 
opinion  appears  to  be  the  most  probable,  which  makes 
them  certain  symbols  or  figures  made  like  a  cone  or  pyra- 
mid, which  the  ancient  idolaters  used  when  worshipping 
the  sun.  In  other  words,  they  were  of  wood  or  stone, 
in  the  shape  of  obelisks  or  pyramids,  which  agrees  with 
the  idea  of  them  contained  in  2  Chron.  xiv.  3.  They 
were  sometimes  very  high,^  in  order  to  meet  the  sun, 
or  enable  them  the  better  to  observe  it,  and  were  made 
of  wood  by  the  Hebrews,  hence  said  to  be  cut  down,  in 
2  Chron.  xxxiv.  7 ;  but  of  pyrites  by  the  Egyptians.^ 
Thus  were  they  symbols  of  the  sun's  rays,  which  diverge, 
like  them,  from  a  point,  and  of  fire,  which  converges  to 
a  point.  They  differed  thus  from  the  altars  consecrated 
to  the  other  deities,  and  were  forbidden  to  the  Israelites 
as  leading  them  into  idolatry.  *" 

The  host  of  heaven,  D^Oi^'H  NDV  Tseba  eshemim, 
was  a  very  general  object  of  worship  among  the  heathen, 
and  the  idolatrous  Israelites.  The  words  sometimes  de- 
note the  sun,  moon,  and  stars,  as  in  Deut.  iv.  19. ;  some- 
times the  stars,  as  distinguished  from  the  sun  and  moon, 
Deut.  xvii.  3.  but  most  frequently  the  sun,  moon,  and 
planets,  as  in  2  Kings  xxiii.  5.  where  it  is  said  that  Jo- 


••  2  Chron.  xxxix.  4.  ^  Kircher,  Obelisk.  I'ampli.  p.  50, 

""-  Spencer  dr  Leg-.  Heb.  Riltial.  l/ib.  ii.  cap.  25. 


573  ANTIQUITIES  OF  THE  JEWS. 

siah  put  down  all  that  burnt  incense  to  the  sun,  and  to 
the  moon,  and  to  the  planets,  even  to  all  the  host  of  hea- 
ven.    These,  it  is  well  known,  were  the  primary  ob- 
jects of  worship.     The  sun  was  worshipped  as  the  most 
striking  representation  of  the  Divine  Being.  The  moon 
came  next  to  receive  divine  homage,  as  the  second  in  im- 
portance of  the  heavenly  bodies;  and  after  them  the 
planets,  as  having  attracted  their  notice  by  their  appear- 
ance and  motions.  Accordingly,  names  were  assigned  to 
each,  and  they  were  either  supposed  to  be  divine  be- 
ings, or  the  habitations  of  those  whose  names  they  bore."* 
Thus  did  they  neglect  the  Great  first  Cause,  and  wor- 
ship the  creatures  of  their  own  fancy  rather  than  Jeho- 
vah the  great  Creator.    It  was  from  this  worship  which 
very  generally  prevailed  among  the  Gentiles,  that  a 
great  part  of  the  heathen  world  was  denominated  Za- 
bians,  or  Sabians.  We  have  an  excellent  account  of  this 
sect  in  Prideaux.''     Spencer''  thinks  that  they  appeared 
in  Chaldea  before  Abraham's  time ;  for  the  religion  of 
the  Chaldeans  corresponds  with  that  of  the  Zabians, 
who   worshipped    the    sun,    moon,     and    planets,    and 
believed  the  world  to  be  eternal,  and  the  planets  to 
be  gods.    But  they  are  not  described  by  ancient  authors 
as  a  distinct  sect,  till  towards  the  end  of  the  Jewish 
economy,  when  their   doctrines   became    a  compound 
of  many  other  sects.     Thus  they  had  astrology,  magic, 
and  the  worship  of  the  stars,  from  the  Chaldeans ;  some 
of  the  patriarch's  names,  the  rites  of  purifying,  and  some 
scripture  histories  mixed  with  fable,  from  the  writings 
of  the  Jews;  something  about  demons  and  angels  from 
the  Gnostics  and  Cabbalists ;  and  some  allegories  and 
fanatical  dogmas  from  the  Platonists  and  Pythagorians. 
As  to  the  books  of  the  Zabians,  they  are  fictitious,  and 

»  Piideaux,  Connect.  A.A.C.  522.  ''  Connection,  A, A. C.  522 

"-  De  Leg.  Heb.  IJitual.  Lib,  ii.  cap.  1,  2,  3. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        573 

their  pretended  antiquity  is  entitled  to  no  credit.  None 
of  them  were  translated  into  Arabic  before  the  seventh 
or  eighth  century,  and  it  is  from  the  Arabic  translations 
that  Maimonides,  Hottinger,  and  Pococke  give  their  ac- 
counts. Of  those  mentioned  by  Maimonides,  the  titles  of 
the  two  principal  are  '^  Concerning  the  agriculture  of 
the  Nabathseans,"  and  ^^  The  Book  of  Isaac  Zabius  con- 
cerning the  nation  and  manners  of  the  Zabians."  It  was 
evidently  against  the  Zabians  who  existed  in  Moses's 
days,  that  many  of  the  most  singular  of  the  ceremonial 
laws  were  enjoined.*  We  need  not  wonder  then  at  the 
jealousy  of  God  (jn  the  adoption  of  these  luminaries  as 
objects  of  worship ;  and  his  frequent  appropriation  of 
the  term  to  himself.  Thus  he  is  called  Jehovah  tsebauth, 
or  the  Lord  of  hosts,  and  Aleim  tsebauth,  or  God  of 
hosts,  in  2  Sam.  v.  10.  Hosea  xii.  5.  Amos  iii.  13.  v. 
14,  15,  16.  27.  vi.  8.  Micah  iv.  4.  He  claims  the  forma- 
tion of  this  host  of  heaven  in  Deut.  iv.  19.  Neh.  ix.  6. 
Ps.  xxxiii.  6.  Is.  xl.  26.  xlv.  12.  They  are  called  his 
hosts  in  Ps.  ciii.  21.  And  in  James  v.  4.  the  word 
tsebauth  or  Sabaoth  is  to  be  found  in  our  English  trans- 
lation. ^»  The  cries  of  them  which  have  reaped  but  have 
not  received  their  wages  are  entered  into  the  ears  of  the 
Lord  of  Sabaoth,"  or  the  Lord  of  hosts. 

Light  and  darkness  were  the  great  principles  of  the 
Magian  religion.  For  they  held  that  there  were  two  su- 
preme, co-eternal,  and  independent  causes,  always  act- 
ing in  opposition  to  each  other ;  one  the  author  of  all 
good,  whom  they  called  Ormuzd  ;  the  other  the  author 
of  all  evil,  whom  they  named  Ahriman.  The  good  being 
they  also  called  Light ;  the  evil  being  Darkness :  and 
believed  that  when  Light  had  the  ascendant,  then  good 


*  This  the  wliole  of  Spencer's  second  Book  is  employed  in  proving;  and 
soBie  of  his  most  valuable  observations  will  be  found  in  Part  X.  Sect,  2d., 
where  we  treat  of  the  ceremonial  law  as  a  defence  against  idolatry. 


574  ANTIQUITIES  OF  THE  JEWS. 

and  happiness  prevailed  among  men ;  but  when  Dark- 
ness had  the  superiority,  then  evil  and  misery  abounded. 
An  opinion  this,  that  contradicts  the  clearest  evidence 
of  our  reason,  which  plainly  leads  us  to  the  acknowledg- 
ment of  one  Supreme  Being,  infinitely  good  as  well  as 
powerful :  and  to  oppose  which,  the  Jehovah  of  Israel 
in  a  prophecy  concerning  Cyrus,  who,  being  a  Persian, 
was  naturally  educated  in  the  Magian  or  Persian  reli- 
gion, and  was  destined  to  take  Babylon  and  free  the 
Jews  from  their  seventy  years  captivity,  has  these  re- 
markable words,  Is.  xlv.  5 — 7.  "  I  am  the  Lord,  and 
there  is  none  else.  There  is  no  God  beside  me — I  form 
the' light,  and  create  darkness  ;  I  make  peace  and  create 
evil.  I  the  Lord  do  all  these  things" — evidently  in- 
forming this  commissioned  servant  that  the  gods  of  Per- 
sia were  nothing,  and  that  the  God  of  Israel  was  the 
Creator  of  the  universe.^  It  would  appear  from  Ezek. 
viii.  16,  17.  that  the  Israelites  sometimes  practised  the 
religion  of  the  Magi :  for  the  prophet  says  that  ^^  he 
was  brought  into  the  inner  court  of  the  Lord's  house, 
and  saw  at  the  door  of  the  temple  of  the  Lord  between 
the  porch  and  the  altar,  about  five  and  twenty  men  with 
their  backs  towards  the  temple  of  the  Lord,  and  their 
faces  towards  the  east,  who  worshipped  the  sun  towards 
the  east.  And  that  then  the  Lord  said  unto  him.  Hast 
thou* seen  this,  O  son  of  Man?  Is  it  a  light  thing  to  the 
house  of  Judah  that  they  commit  the  abominations  which 
they  conimit  here  ?  for  they  have  filled  the  land  with 
violence,  and  have  returned  to  provoke  me  to  anger : 
and  io,  they  put  the  branch  to  their  nose."'  It  is  this 
last  circumstance  which,  though  apparently  trifling, 
fixes  the  words  down  to  the  Magian  religion.  For 
Strabo  tells  us,^  that  when  the  Magian  fire  worshippers 

'  r,owlh  on  Isaiah,  ch.  xlv.  1 .     Note.  Prid.  Con.  A.A.C.  522.        ^  Lib.  -w 


i 


I'ALSE  DEITIES  KNOWN  AMONG  THE  JEWS.         67ii 

prayed  before  the  sacred  fire,  they  held  a  little  bunch  ol' 
twigs  in  their  hand.  And  Dr.  Hyde''  gives  a  more  par- 
ticular account  of  this  Magian  rite :  and  presents  us*' 
with  a  print  of  a  priest,  standing  before  the  fire  altai-. 
and  holding  the  twigs  in  his  hand." 

Malcham  is  Si  heathen  deity,  mentioned  in  Zeph.  i. 
.5.,  but  as  it  is  in  the  original  the  same  with  Milcom  or 
OdSo  Melcem,  it  will  fall  to  be  considered  under  that 
article. 

Meni,  ♦JtS  or  the  distribute}',   is  the  name  of  a  deit\ 
referred  to  in  Is.  Ixv.  11,12.:  but  translated  ••  number* 
in   our  common  version.      The   following  translation, 
however,  by  Bishop  Lowth,  makes  it  much  more  visi- 
ble.    '^  But  ye,  who  have  deserted  Jehovah,  and  have 
forgotten  my  holy  mountain,  who  set  in  order  a  table  for 
Gad,  and  fill  out  a  libation  for  Meni,  you  will  I  number 
out  for  the  sword."     In  a  former  article  we  considered 
the  worship  offered  by  them  to  Gad,  we  may  now  ob- 
serve that  the  same  was  offered  to  Meni,  as  is  evident 
from  the  above  mentioned  passage  in  Isaiah.     Parkhurst 
makes  Meni  a  name,  or  attribute,   under  which  the 
idolatrous  Jews  worshipped  the  material  heavens,  as  the 
dispensers  of  food,   provisions,   Sec.   for  the  service  of 
men  and  animals,  and  considers  it  to  have  been  very  an- 
cient, known  even  by  the  Israelites  while  they  resided 
in  Egvpt.     At  any  rate  it  appears  from  the  extract 
given  by  Jerom,  under  the  article  Gad,  that  it  was  of 
Egvptian  origin,  and  must  have  been  imported  by  the 
idolatrous  Israelites,  along  with  Egyptian  commerce. 

Mepletfseth,  HV^DO  which  signifies   The  trembler,  is 
onlv  mentioned  in  1  Kings  xv.  13.  and  2  Chron.  xv.  16. 

»  Hiit.  Reiig.  Vet.  Peri.  Lib.  L  cap.  27.  ^  Page  369.  first  edition. 

'  See  Prldeaux  Connectloa,  .\.  A.  C  486,  for  a  full  account  of  Zoroaster, 
the  Zendavesta,  the  Magian  religion,  and  its  present  appearance  among  the 
Gaurs  in  Persia. 


576  ANTIQUITIES  OF  THE  JEWS. 

In  our  translation  it  is  modestly  rendered  "  the  idol  in 
the  grove,"  which  Maachah  the  mother  of  Asa  king  of 
Judah  set  up,  and  which  was  destroyed  by  her  son,  and 
burnt  beside  the  brook  Kidron.  But  it  is  evident  that 
there  was  something  particularly  shocking  about  it,  for 
it  is  only  mentioned  in  her  history,  and  she  was  removed 
from  being  queen  for  her  shameful  attachment  to  it. 
The  Vulgate  renders  the  passage  in  1  Kings  xv.  13.  by 
simulachrum  turpissimum,  or  the  most  filthy  image  ;  and 
it  is  still  more  plain  in  2  Chron.  xv.  16.  for  it  renders  it 
simulachrum  priapi,  or  the  image  of  Priapus.  It  ap- 
pears then,  both  from  the  derivation  of  the  word  and 
the  authority  of  the  Vulgate,  to  have  been  an  obscene 
figure,  too  well  known  in  the  heathen  mythology. 

Merodach,  or  *1"1*10  Meredec,  which  signifies  To 
descend  and  break  in  pieces,  is  a  Babylonish  idol  men- 
tioned in  Jer.  1.  2.  "  Say,  Babylon  is  taken,  Bel  is  con- 
founded, Merodach  is  broken  in  pieces,  her  idols  are 
confounded  (meaning  those  of  Bel,)  her  images  are  broken 
in  pieces  (meaning  those  of  Merodach.")  It  is  worthy 
of  remark,  that  the  Septuagint  by  adding  the  epithet 
'yjrpv^spa  or  <^  the  delicate,"  to  MaipoSa;^,  make  this  idol 
a  goddess :  and  from  it  we  find  several  of  their  kings 
named,  as  Merodach-baladan  (Is.  xxxix.  1.)  Evil  Me- 
rodach (2  Kings  XXV.  27.  Jer.  lii.  31.)  &c. 

The  itnage  of  stone,  as  it  is  called  in  our  translation 
of  Levit.  xxvi.  1.  is  literally  the  stone  Meshcith  (DOt^^O) 
and  has  given  room  to  much  conjecture.  Thus  Arias 
Montanus  makes  it  the  stone  of  observation,  from  whence 
they  could  see  an  enemy,  or  study  the  stars ;  with  which 
the  LXX.  agree,  who  render  it  CKOTtiac,  or  towers  of  ob- 
servation. Others  make  it  a  stone  of  indication  or  an- 
nunciation, as  the  Samaritan  pentateuch,  meaning  that 
hieroglyphics  either  mystical  or  religious  were  inscribed 
npon  it.     Our  translation  makes  it  a  stone  of  adoration, 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        577 

SO  engraved  as  to  excite  worship.  And  others  a  stone 
for  divination.  The  word,  indeed,  has  various  mean- 
ings in  Scripture.  For  sometimes  it  signifies  seeing 
with  the  outward  eye,  and  sometimes  with  the  eye  of 
the  mind  :  sometimes  a  carved  image,  sometimes  pictures 
of  silver,*  and  sometimes  an  imagination  of  the  heart, 
which  is  as  it  were  engraved  on  it.  In  the  law  under 
consideration  we  have  Meshcith  in  the  singular,  and  in 
Num.  xxxiii.  32.  we  have  DHV^t^'D  Meshduthem  in 
the  plural :  the  first  of  which,  according  to  Spencer, 
means  the  principal  one  among  the  Egyptians,  and  the 
last  the  less  important  ones  of  the  Syrians.  The  Aben 
Meshcith  in  the  singular,  or  the  principal  one  of  the 
Egyptians,  was  an  obelisk,  cut  with  mysterious,  hiero- 
glyphical,  superstitious  characters,  and  erected  under 
such  a  figure  of  the  heavens,  as  was  reckoned  the  most 
propitious.  It  was  composed  of  stone  to  resist  the 
weather,  and  was  placed  in  the  fields  or  boundary  of  a 
district,  to  avert  evil,  and  counteract  the  force  of  any 
evil  genius.  It  was  also  believed  to  have  something  in 
it  magical,  which  was  perhaps  the  reason  why  the  LXX. 
have  rendered  it  dxoTtcjv,  a  keeper.  Kircher  confirms 
this  by  many  arguments.^  He  thinks  that  the  Egyp- 
tians had  one  of  these  obelisks  to  Baal-zephon,  or  the 
Lord  of  the  South,  between  the  Red  sea  and  the  mount 
Pihahiroth,  in  the  strait,  to  guard  the  entrance,  another 
to  Jupiter  Ammon,  in  the  deserts  of  Lybia,  and  a  third 
to  the  Sminthian  Apollo,  in  the  lakes  that  formed  the 
entrance  from  Phoenicia  to  Egypt,  as  the  guardians  of 
Egypt.  They  were  forbidden  in  Canaan,  because  God 
allowed  no  tutelary  deities,  he  himself  being  the  protec- 
tor of  Canaan.  The  Meshduthem  of  the  Syrians  were 
less  magnificent  than  the  Meshdth  of  Egypt.     They 

*  Prov  XXV.  il.  ^  Obelisk.  Pamph, 

Vol.  I.  4  D 


578  ANTIQUITIES  OF  THE  JEWS. 

are  described  by  Herodian  as  being  consecrated  to  the 
sun^  under  the  title  of  ^')iaiaya^a.'kog  Elaiagabalos,  and 
to  be  seen  in  his  magnificent  temple  at  Emesa  in  Syria, 
in  which,  says  he,  ^^  there  stands  not  any  image  made 
with  hands,  as  among  the  Greeks  and  Romans,  to  re- 
present the  god ;  but  there  is  a  very  large  stone,  round 
at  the  bottom,  and  terminating  in  a  point,  of  a  conical 
form,  and  of  a  black  colour,  which  they  pretend  fell 
down  from  Jupiter."  The  rude  stones  called  ^aClvkoiy 
jSailvXiaj  BsetuUj  probably  from  the  stone  that  Jacob 
erected  at  Bethel,  and  the  stones  that  were  dedicated 
to  the  god  Terminus,  were  something  resembling  them. 
Arnobius,  Lib.  i.  gives  us  the  following  account  of  his 
own  practice  with  respect  to  the  Bsetuli,  before  he  be- 
came a  Christian.  ^*  If  at  any  time  I  saw  a  stone  slip- 
pery, and  bedaubed  with  olive  oil,  I  bowed,  addressed 
myself  to  it,  and  asked  favours,  as  if  a  present  deity  re- 
sided in  it,  without  ever  reflecting  that  it  was  a  stone."* 
And  as  they  were  accounted  sacred  by  the  original 
inhabitants  of  Canaan,  they  were  enjoined  to  be  destroyed 
by  the  Israelites  when  they  should  enter  it.  For  there 
was  no  need  for  stones  of  observation,  since  the  eyes  of 
the  Lord  were  in  every  place,  nor  of  stones  for  defence 
against  daemons,  since  the  Lord  kept  them  night  and 
day.  Besides,  these  stones  took  their  origin  from  a  be- 
lief in  Osiris  and  Typhon,  the  good  and  bad  principles 
of  Egypt,  with  their  genii,  and  were  intended  to  de- 
fend them  against  Typhon  .and  his  genii.  They  con- 
tained the  sacred  mysteries  and  abominations  of  Egypt, 
whether  political,  philosophical,  magical,  historical,  -or 
theological,  in  hieroglyphical  characters.  And  they  were 
erected  in  the  form  of  a  cone  or  pencil  of  rays  to  serve 

*  "  Si  quando  conspexeram  lubricatum  laiiidem,  et  ex  olivi  ungiiine  sordi- 
datum;  tanquam  inesset  vis  prxseiis,  adulabar,  affabar,  etbeneficia  poscebain, 
nihil  sentiente  de  trunco." 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        579 

as  altars.  It  was  necessary  therefore  to  destroy  them  as 
incentives  to  idolatry:  for  the  superstition  of  the  ancients 
comprehended  three  things ;  their  visible  gods,  the  sun, 
moon,  and  stars,  their  images  or  pretended  likenesses,  and 
their  symbols  or  mysterious  characters  and  doctrines." 

Milcom,  or  D37D  Melcem,  from  'Tlt2  Melee  a  king, 
and  HDD  Ceme,  to  be  hot,  was  the  al3omination  of  the 
Ammonites ;  and  it  is  plain  from  comparing  1  Kings  vi. 
5.  with  verse  7.  that  this  was  another  name  for  Molech. 
See  also  1  Kings  xi.  33.  2  Kings  xxiii.  13.  Zeph.  i.  5. 
Compare  2  Sam.  xii.  30.  1  Chron.  xx.  2.  in  both  which 
last  texts  the  LXX.  (Vatic.)  have  tov  ^s^avov  Mo/l;^o/t 
•ry  ^aaiT^idc,  avlidv,  '^  the  crown  of  Molcom  their  king." 
And  indeed,  as  Parkhurst  justly  remarks,  considering 
that  the  weight  of  the  crown  there  spoken  of  was  a  ta- 
lent, or  32|  lbs.  avoirdupois  at  least,  without  the  pre- 
cious stones,  it  seems  more  suited  to  the  head  of  an  idol 
than  of  a  king. 

Molech,  Moloch,  or  *\>1^  Melech,  which  signifies  the 
king  or  ruler,  was  the  name  of  an  idol  representing 
Baal  or  the  sun,''  worshipped  by  the  Ammonites,*"  and 
by  the  apostate  Israelites.**  When  treating  of  the  objects 
to  be  seen  from  the  outside  of  the  Temple  wall,"  we  at' 
tended  to  the  worship  of  this  bloody  divinity  in  the  val- 
ley of  Hinnom.  We  shall  only,  therefore,  at  present  add 
a  passage  from  Diodorus  Siculus,*^  to  show  how  he  was 
worshipped  by  the  heathen  nations.  The  passage  relates 
to  the  Carthaginians,  when  beseiged  by  Agathocles,  ty- 
rant of  Sicily.  "  They  imputed  this  calamnity,''  says 
Diodorus,  "  to  Saturn's  fighting  against  them :  for 
whereas  they  used,  in  former  times,  to  sacrifice  the  best 
of  their  own  children  to  this  god,  they  had  lately  offered 


»  Spencer  De  Leglb,  Heb,  Ritual,  Lib.  ii.  cap.  22.  ''  Jer.  xxxii.  35. 

"  2  Kings  xi.  7.        ^  Lev.  xviii.  21.  xx.  3.       '  Part  ii.  sect  1.       ^  Lib.  xx 


580  ANTIQUITIES  OF  THE  JEWS. 

such  children  as  they  had  privately  purchased,  and 
brought  up ;  and  on  inquiry,  some  of  those  who  had 
been  sacrificed  were  found  to  have  been  supposititious. 
Reflecting,  therefore,  on  these  things,  and  seeing  the 
enemy  encamped  at  their  very  walls,  they  were  seized 
with  a  religious  dread,  as  having  profaned  those  honours 
which  their  ancestors  paid  to  the  gods.  In  haste,  then, 
to  rectify  their  errors,  they  chose  out  two  hundred  of 
the  noblest  children,  and  sacrificed  them  quickly.  Other 
persons  who  were  accused  of  irreligion,  gave  up  them- 
selves willingly  to  the  number  of  no  less  than  three  hun- 
dred. For  they  had  a  brasen  statue  of  Saturn,  stretching 
out  his  hands  towards  the  ground,  in  such  a  manner, 
that  the  child  placed  within  them  tumbled  down  into  a 
pit  full  of  fire."  It  appears  from  Amos  v.  26.  that  at 
their  religious  festivals  of  Molech,  they  carried  his  ta- 
bernacle or  shrine  in  solemn  procession;  a  custom  which 
\<^as  indeed  practised  at  the  festivals  of  several  of  their 
gods.  Thus,  Herodotus,^  speaking  of  the  idol  worshipped 
at  Papremis,  says,  '•  the  image,  being  in  a  small  temple 
of  wood  gilt,  they  (that  is,  some  of  the  priests)  carry  it 
out  the  day  before  to  another  building."  And  Diodorus 
Siculus^  tells  us,  that  "  among  the  Egyptians,  the  shrine 
of  Jupiter  is  annually  transported  over  the  river  (Nile) 
into  Lybia,  and  after  some  days  returns,  as  if  the  god 
himself  were  come  from  Ethiopia."  See  Homer's  Iliad 
i.  420,  and  Eustathius  on  the  place ;  also  Macrobius ;° 
from  whom  it  appears,  that  the  Romans  had  their  Pom- 
p3e,  or  similar  customs  of  carrying  their  idols.  The  pre- 
sent annual  procession  of  the  Hindoo  Juggernaut  is  a 
lively  representation  of  those  ancient  rites. 

The  Moon  is  spoken  of  as  an  object  of  idolatrous 
worship,  in  2  Kings  xxiii.  5 ;  and  was  worshipped  by 

'  Lib.  ii.  cap.  63.  *>  Lib.  sub  finem,  '  Saturnal  Lib.  i.  cap.  23 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        581 

them  under  various  names  :  as  Ashtoreth,  Astarte,  the 
queen  of  heaven,  &c.  Her  utility  in  the  absence  of  the 
sun,  and  her  influence  on  the  weather,  and  the  tides  too, 
naturally  led  them  to  pay  her  homage. 

Mebo,  or  I^J)  JVebu,  which  signifies  the  fructijier,  was 
a  Babylonish  idol,  and  is  mentioned  Is.  xlvi.  1,  2.  Both 
it  and  Bel  seem  to  have  been  of  considerable  size,  for  the 
prophet  says,  "  Bel  boweth  down,  Nebo  stoopeth  :  their 
idols  were  upon  the  beasts,  and  upon  the  cattle :  your 
carriages  were  heavy  loaden ;  they  are  a  burden  to  the 
weary  beast.  They  stoop :  they  bow  down  together ; 
they  could  not  deliver  the  burden ;  but  themselves  are 
gone  into  captivity."  It  seems  also  to  have  been  in  great 
repute,  for  a  number  of  names  were  composed  of  it; 
thus  Nebuchadnezzar,  Nebuzaradan,  Nebushasban,* 
Nabonassar,  Nabopalassar,  Nabonnedus,  Samgar  nebo,'' 
&c.  The  LXX.,  according  to  the  Alexandrian  copy, 
and  the  Complutensian  edition,  render  I^J  JVebu  by 
ilayisiv  Dagon,  which  was  an  idolatrous  object  among 
the  Philistines,  and  of  similar  signification. 

JsTehushtan,  ?riJ2^ni?  JVeheshthen,  which  signifies  a 
brasen  serpent,  was  the  name  given  to  the  brasen  ser- 
pent, which  Moses  erected  in  the  wilderness,  to  cure 
those  who  were  bit  by  the  fiery  serpents, "^  and  which 
for  many  ages  had  become  an  object  of  idolatrous  wor- 
ship, till  it  was  destroyed  by  Hezekiah.'' 

JVergal,  or  7^11^  JVergel,  which  signifies  The  revolv- 
ing light,  was  the  idol  of  the  Cuthites.^  It  represented 
the  light  of  the  sun,  both  in  the  daily  return  of  light 
after  darkness ;  and  the  influence  of  that  luminary  on 
the  seasons.  Hence  its  appropriate  emblem,  as  the  Rab- 
bins tell  us,  was  the  cock.     Stephanus  Morinus,  in  his 

»  Jer.  xxxix.  13.  ''  Jer.  xxxix.  3.  <=  Numb.  xxi.  8,  9. 

^  2  Kings  xviii.  4.  *  2  Kings  xvii.  30. 


582  ANTIQUITIES  OF  THE  JEWS. 

Dissertation  concerning  the  Terrestrial  Paradise,  pre- 
fixed to  Leusden's  edition  of  Bochart's  works,  p.  24,  ob- 
serves from  Josephus,"  that  the  Cuthites  were  of  Cutha, 
which  is  a  country  of  Persia,  and  that  this  may  be  con- 
firmed by  the  idol  they  worshipped ;  namely  Nergal, 
which  represented  the  sun,  or  fire,  as  its  emblem,  which 
the  Persians  worshipped.  But  the  learned  Dr.  Hyde'' 
strenuously  contends,  that  the  Cuth  mentioned  in  2 
Kings  xvii.  30,  was  situated  in  Babylonia :  and  so  called, 
by  the  usual  dialectical  variation  of  \^  into  H;*  from 
Cush,  the  son  of  Ham,  who  at  first  settled  in  that  coun- 
try.*^ It  is  some  confirmation  of  his  opinion,  that  we 
find  the  name  of  this  idol  making  a  part  of  the  appella- 
tion of  two  of  the  king  of  Babylon's  princes  both  named 
Nergal-sharezer,*^  and  of  Nerigillassor,  king  of  Babylon. 
JVibhaz,  or  *niJ  JVebhez,  from  two  words  which  sig- 
nify "to  bark,"  and  "to  see,"  was  the  idol  of  the 
Avites,  and  is  mentioned  in  2  Kings  xvi.  31.  The  Rab- 
bins say  it  had  the  shape  of  a  dog,  much  like  the  Anu- 
bis  of  the  Egyptians,  (Calmet.)  In  Pierius's  Hierogly- 
phics, p.  53,  is  the  figure  of  a  Cynocephalus,  a  kind  of 
ape,  with  a  dog's  head,  standing  upon  his  hinder  feet, 
and  looking  earnestly  at  the  moon.  Pierius  there  teaches 
us,  that  the  Cynocephalus  was  an  animal  eminently  sa- 
cred among  the  Egyptians,  hieroglyphical  of  the  moon, 
and  kept  in  their  temples  to  inform  them  of  the  moon's 
conjunction  with  and  opposition  to  the  sun  {i.  e.  new 
and  full  moon,)  which  seasons  liave  a  considerable  effect 
on  the  weather,  and  on  the  feelings  both  of  brutes  and 
of  man.  Parkhurst  conjectures,  that  as  it  does  not  ap- 
pear that  the  Cynocephalus  was  known  to  the  Avites, 
so  their  idol  Nibhaz  might  have  been  the  figure  of  a 

*  Antiq.  ix.  cap.  14,  ^  Relig.  Vet.  Pers.  Cap.  ii.  p.  39. 

<^  Gen.  :s.  6. 10.  "^  Jer  xxxix.  5. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        583 

man,  with  the  head  of  a  dog ;  which  would  point  out  the 
same  idea  to  that  people. 

JVisf^oc,  or  ^IDJ  JV^esrcc,  was  the  name  of  an  Assy- 
rian idol,  mentioned  in  2  Kings  xix.  37.  Is.  xxxvii. 
38.  The  Chaldaic  noun  masculine  is  used  in  the  plural 
number  several  times  in  Daniel  ch.  vi.,  for  overseers,  or 
presidents  over  inferior  governors.  It  seems  therefore 
to  have  been  like  Baal,  and  Molech,  a  general  name  in 
the  Assyrian  dialect,  for  the  solar  fire  ;  to  whose  anger 
Sennacherib  probably  attributed  the  destruction  that 
his  army  met  with  at  Jerusalem  ;**  and  therefore  went 
to  his  temple  to  appease  him  after  his  return,  where  he 
was  slain  by  his  sons.** 

On,  pK,  or  [}<  t/lim  or  ^n,  signifying  "  labour  or 
activity, ^^  was  the  appellation  of  an  object  of  worship  in 
Egypt.  The  LXX.  have  rendered  it  as  the  name  of  a 
city,  in  Gen.  xli.  45.  50.  xlvi.  20;  and  given  it  the 
name  of  Heliopolis,  or  the  city  of  the  Sun,  because  in 
that  city,  according  to  Herodotus, *"  and  Strabo,''  there 
was  an  annual  assembly  in  honour  of  the  sun;  and  a 
temple  dedicated  to  him.  Cyril,  who  was  patriarch  of 
Alexandria  in  Egypt,  says,  in  his  commentary  on  Hosea, 
that  On,  among  the  Egyptians,  meant  the  sun:  and  it  is 
probable,  as  Parkhurst  observes,  that  it  got  that  name 
as  descriptive  of  its  incessant  labour,  and  unwearied  ac- 
tivity to  run  its  race.^ 

Pi-beseth  (riDi"*t3)  is  evidently  a  dialectical  variation 
of  ntJ^^'^fi?  meaning  The  shy,  or  shame-faced  goddess, 
and  was  the  name  of  a  city  in  Egypt,*"  which  the  LXX. 
render  by  a  word  evidently  corrupted  from  the  Hebrew 
or  Egyptian  name,  viz.  Bov^acrov,  and  the  Vulgate  has 
Boubasti;  in  which  city,  according  to  Herodotus,^  was 


» Isaiah  xxxvii.  36.  *>  2  Kings  xix.  37.  '  Lib.  ii.  cap.  59.  73. 

•^Lib.  xvii.        <=  Ps.  xix,  6,  7,      ^  Ezek.  xxx.  17.       s  Lib.  ii,  cap.  59. 137 


o8l  AMlQLUriKS  OK   TUK  JEWS. 

u  famous  temple  to  the  l\kj;yptiiu\  idol  Bor,3a(T"(s.  who. 
savs  lie,  is  in  Givek  ealled  ApTFWu.  Now  the  (ireek 
Aprt(«s  mciuis  tl»e  moon,  whieh  has  often  been  denomi- 
nated »'  meek  eyed  :"  aiid  her  symhol  was  a  eat,  as 
having  tlie  sins;idar  power  of  seeing  in  tlie  dark ;  or  a 
eat*s  head  added  to  tl\e  body  of  a  fen\ale. 

The  pianets  are  mentioned  in  2  Kings  xxiii.  o,  as  ob- 
jeets  of  woi-ship.  They  were  considered  as  tlie  habita- 
tions of  the  deities  whose  names  they  bear. 

The  Qu('a)  of  htavcfu  or  the  Moon^  is  mentioned  as 
an  object  of  idoh\trons  woi*slup  in  Jer.  vii.  IS.  xliv.  17, 
IS,  19  :  no  doubt  on  account  of  their  gratitude  for  her 
light  during  the  night,  and  her  influence  on  vegetation 
and  the  tides.  The  idolatrous  Israelites,  in  the  above- 
mentioned  passages,  are  said  to  have  burnt  incense, 
poured  out  drink -offerings,  aud  baked  sacred  cakes  to 
this  luminary. 

JRtmphan,  mentioned  in  Acts  vii.  -K>,  is  the  Egyp- 
tian name  for  Saturn,  and  is  so  translated  by  the  LXX. 
Saturn  was  the  same  as  Chiun.  of  wliich  we  have  already 
spoken,  and  it  was  customary  for  them,  at  ccrtaii\  stated 
times,  to  carry  about  the  tabernacles  and  symbols  of 
their  divinities.  Hence  Stephen  says  of  the  Israelites 
in  the  wilderness,  that  they  ••  took  up  the  tabernacle 
of  Moloch,  and  the  star  of  tiieir  god  Remphan,"  or 
Saturn,  the  name  of  one  d  tlie  planets.  Lightfoot.  in 
his  Commentary  on  the  Acts.  cli.  vii.  4l>,  however,  gives 
a  diflerent  etymology  to  the  woni.  For  he  thinks  that 
Remphan  is  compounded  either  of  the  Hebi*ew  word 
Ql  Rrm,  and  <*>a^)v)  to  shine,  meaning  ••  the  high- 
shiner" — or  of  01  /»Vm,  and  Q'J2  ptnini,  •*  the  high 
faces,  or  I'epi'csentation.**  not  only  of  Saturn,  but  of  all 
the  host  of  heaven  :  a  part  being  taken  for  the  whole.* 

•  Vol.  i.  p.  rs-i. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        585 

Rirnrnon,  or  po")  Rc/rnun,  w^lich  ^\'^u\\'n:s  a  pomef^ra- 
nutej  was  a  Syrian  idol,  and  is  rn(:ntionf:fl  2  Kin^s  v. 
18.  It  is  thoijj^ht  by  J^a.rkhurst  to  have  represented  the 
fixed  stars ;  hut  from  the  followinj^  passage,  which  he 
fjiiotes  from  Mr.  Bryant/  it  would  rather  ap[>ear  to 
fiave  represented  Jupiter.  "  Aehilles  Tatiiis  mentions 
an  aneicnt  temple  at  Pelusium  in  Kgypt,  in  which  was  a 
statue  of  the  deity  styled  Zeus  Casius  f  Jupiter  Casius,) 
holding  this  mysterious  fruit  (meaning  the  pomegranate) 
in  her  hand.  We  may  from  hence  infer,"  adds  Bryant, 
*Hhat  he  was  upon  mount  Casius  worshipped  in  the 
same  attitude  ;  and  the  god  Kimmon,  mentioned  in  the 
sacred  writer-s,  was  probably  represented  in  the  like 
manner." 

iSkcdim,  Dnji^j  or  The  pourern  forthy  hit  men- 
tioned as  objects  of  idolatrous  worship  in  Deut.  xxxii. 
17.  Ps.  cvi.  37,  but  they  are  rendered  "devils"  in  our 
translation.  From  the  latter  of  these  passages  it  appears, 
that  the  Canaanites  wor-shipped  these  Shedim,  and  from 
them  the  valley  of  Siddim,  or  Shedim,  of  which  we  read 
in  Gen.  xiv.  3,  8,  10,  was  probably  denominated.  Park- 
hurst  supposes  that  they  represented  the  heavens,  as  the 
pourer-s  forth  of  blessings,  and  that  to  them  may  be  re- 
ferred the  MultimammisFi,  or  many-breasted  idols,  which 
were  worshipped  among  the  heathen.  Thus,  for  instance, 
Macrobius  informs  us*'  that  "  the  whole  body  of  the 
Egyptian  goddess  IsLs  was  clustered  over  with  breasts, 
because  all  things  are  sustained  and  nourished  by  the 
earth,  or  nature."  And  of  this  many-breasted  kind  was 
the  idol  of  the  Ephesian  Diana,  mentioned  Acts  xix.  24, 
which  Octavius*^  thus  describes  :  '•  The  Ephesian  Diana 
wag  formed  with  many  breasts  and  nipples."*' 

"  New  System,  voL  ii.  p.  3Sl.  *>  Saturrjal.  Lib  i.  cap.  10. 

"  In  Minucius  Felix,  cap.  21.  ^  "  Diarui — EpiiMu  muiti*  mainr&i* 

'it  uberibuB  extructa."    See  more  in  Park.  Lex.  rp»r,  v 

Vol.  I.  4  E 


586  ANTIQUITIES  OF  THE  JEWS. 

SemeL  700?  is,  in  our  translation,  rendered  generally, 
'■'  an  idol,  or  image;"  but,  from  a  comparison  of  2  Chron. 
xxxiii.  7,  with  2  Kings  xxi.  7,  it  is  manifest,  that  what- 
ever be  the  precise  idea  of  the  word,  as  an  object  of 
worship,  it  is  equivalent  to  HICN  ^^shre^  or  "  the 
blesser :"  and  consequently  was  a  female  deity,  perhaps 
a  Venus,  as  Parkhurst  conjectures.  It  appears  from  2 
Chron.  xxxiii.  7,  that  Manasseh  impiously  "  placed  a 
carved  image  of  this  Seniel  (7OD')  which  he  had  made, 
in  the  house  of  God,"  that  is,  within  the  precincts  of  the 
temple ;  and  probably  near  the  northern  gate  of  the  in- 
ner court,  where  we  find  it  set  up  afterwards  in  Ezek. 
viii.  3, 5 ;  in  the  former  of  which  verses  it  is  called  Semel, 
or  the  image  provoking  to  jealousy. — It  appears  from 
Deut.  iv.  15,  16,  that  they  had  Semels  of  different  sexes, 
for  they  are  enjoined  to  take  heed  to  themselves,  lest 
they  be  corrupted,  and  make  to  themselves  a  graven 
image,  the  representation  of  any  Semel,  the  likeness  of 
male  or  female."  It  is  conjectured  that  from  this  Semel 
the  Greeks  had  their  Semele,  the  mother  of  Bacchus, 
whom  she  bare  to  Jupiter. 

Shen  ?j;*,  which  signifies  The  changer,  or  reneiver, 
was  a  god  of  the  Philistines,  to  whom  they  dedicated  a 
temple  in  the  city  of  that  name ;  Beth-shan,  or  rc*  HO 
Bithshen,  meaning  "  the  temple  of  Shen,"  and  giving 
name  to  the  city.  It  seems  to  have  represented  the  sea- 
sons, as  the  changers  or  renewers  of  the  year.  And  the 
reason  why  the  Philistines  fastened  the  body  of  Saul  to 
the  wall  of  Beth-shan,  or  the  temple  of  Shen,  was  to  tes- 
tify their  acknowledgments  to  it,  as  the  conqueror  i)f 
their  enemies.  It  is  true,  indeed,  that  although  the  ori- 
ginal in  1  Sam.  xxxi.  10,  expressly  says,  that  the  body 
of  the  Jewish  king  was  fastened  to  the  ivall  (n.tDIHD  ^^" 
humeth)  of  Bethshan ;  it  is  said  in  2  Sam.  xxi.  12,  to 
have  been  taken  from  the  street  (^mo  Mereheb)  Beth- 


J 


FALSE  DEITIES  KNOWK  AMOXG  THE  JEWS.        587 

^ha%  by  the  valour  of  the  men  oC  Jabesh-gilead;  but  thk 
ought  not  to  overturn  the  idea  of  Shen  being  an  idcd ; 
for  when  the  same  act  of  valo^ir  by  the  men  of  Jabesli- 
gilead  is  mentioned  in  ]  :xi.  12,  the  word  wall 

15  retained.  '<■-''  f;  taken  down  the 

bodies  of  Sau:  -ti  but  from 

the  wall  'r*;*'"':     -  TTic  true 

htcit';  of  *'  .':■•:  -  city  was 

r  :  to  the 

temple  was  called  '. -•  h :  e  tem- 

ple of  Shen :  -  re- 


hem  in  theiacre  P..                 .  xxxi. 

'  '  ''stines  filter  '  his 

-■n  oftheter;.^.:^,  ,.  ---' 
,  ".vhJch  thev  hac 


D: 


:ir 


io  2  C 

P  -orms- 

t^  -.he 

f ' 


J'      xiL^iL  11; 
1  jn  camps  and 


1  \.:-:-;'. .  i.  1  .  '  L/^  l^ri'   ;i.:.   h.v.  w-  _  :;«;  II 


588  ANTIQUITIES  OF  THE  JEWS. 

deserts,  that  is  to  say,  both  in  solitude  and  society.    2d, 
The  goat  was  deified  in  Egypt,  and  was  a  generic  term 
for  Pan,  Faunus,  and  Satyr ;  and  Diodorus  says,  ^^  that 
they  not  only  retained  it  among  the  gods,  but  their 
priests  were  initiated  to  it  ])efore  they  could  perform 
their  priestly  office."*  Maximus  Syrius  says,  "  they  wor- 
shipped the  cow,  the  sheep,  and  the  goat."''  Herodotus, 
speaking  of  the  Mendesii  in  Egypt,  says,  "  they  all  wor- 
ship goats,  and  the  males  rather  than  the  females."* 
Diodorus  Siculus,  in  the  above-mentioned  place,  says, 
that  '^  they  deified  the  goat  for  the  same  reason  that  the 
Greeks  worshipped  Priapus."     Strabo  says  the  same 
thing.''    And  Lucian  tells  us  in  his  Elxov,  that  ^^  if  one 
looked  at  the  Egyptian  temples  without,  they  were  large 
and  beautiful ;  but  if  you  sought  for  a  god  within,  you 
would  only  find  an  ape,  a  stork,  a  goat,  or  a  cat."  It  ap- 
pears, then,  that  the  Shorim  were  idols  of  the  hirci- footed 
kind,  as  Pan,  Faunus,  Sylvanus,  Satyri,  Silenus,  &c. 
and  that  their  worship  was  grossly  impure,  like  the  na- 
ture of  the  animals  they  worshipped.   It  was  no  wonder, 
then,  that  God  prohibited  offering  sacrifices   to  these 
Shorim  in  Levit.  xvii.  7,  after  which  the  Israelites  had 
gone  a  whoring  when  they  dwelt  in  Egypt.  For  Bochart 
tells  us,  that  "  in  the  Egyptian  worship  of  the  goat,  some 
women,  from  religious  motives,  basely  exposed  themselves 
to  these  sacred  animals:"®  of  which  Pindar,  Strabo,  Elian, 
and  Herodotus  give  ample  proofs ;  and  Plutarcli*^  posi- 
tively tells  us  that  "  the  Mendesian  goat  in  Egypt  is  said 
to  have  been  shut  up  with  many  beautiful  women,  not 
naturally  lascivious,  but  preferring  goats,"  I  suppose-, 
from  religious  motives.    It  was  to  this  abominable  prac- 
tice, and  the  perverse  taste  it  introduced,  that  the  pure 

»  Biblioth.  lib.  i.  p.  78,  79.  ''  Dissert.  38.  "=  Euterp.  cap.  46. 

<<  Geogr.  lib.  xvii.        '  De  Animal.  Sacr.  p.  i.  col. 642.        '  In  Gryllo,  p.  989. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        589 

and  holy  God  had  a  particular  respect,  when  he  dictated 
the  laws  against  bestiality  in  Levit.  xviii.  23,  24. 

Succoth  benoth,  or  niJl  HIDD^  Secuth  benuth,  was  a 
Babylonish  idol,  and  transplanted  by  them  into  Judea, 
when  they  came  to  people  the  land  after  the  captivity  of 
the  tribes.*  The  words  may  literally  be  rendered  ^^  the 
tabernacles  of  the  daughters — or  of  the  young  women ; 
or  if  Benuth  be  taken  as  the  name  of  a  female  idol,  from 
nJD,  Bern  to  build  up,  or  procreate  children,  then  the 
words  will  express  "  the  tabernacles  sacred  to  procrea- 
tion ;  and,  agreeably  to  this  latter  exposition,  the  Rab- 
bins say  that  the  emblem  was  ^^  a  hen  and  chickens." 
But  however  this  be,  there  is  little  reason  to  doubt,  as 
Parkhurst  has  justly  observed,  but  these  seciiih  were  ta- 
bernacles wherein  young  women  exposed  themselves  to 
prostitution,  in  honour  of  the  Babylonish  goddess  My- 
litta.  Herodotus^  gives  the  following  account  of  this  de- 
testable service  :  "  Every  young  woman  of  the  country 
of  Babylon  must,  once  in  her  life,  sit  at  the  temple  of 
Aphrodite,  or  Venus  (whom  he  afterwards  tells  us  the 
Assyrians  called  Mylitta,)  and  prostitute  themselves  to 
some  stranger.  Those  who  are  rich,  and  so  disdain  to 
mingle  with  the  crowd,  present  themselves  before  the 
temple  in  covered  chariots,  attended  by  a  great  retinue; 
but  the  generality  of  the  women  sit  near  the  temple, 
having  crowns  of  cord  upon  their  heads,  some  continually 
coming  and  others  going.  Ropes  are  placed  in  such  a 
manner  as  to  afford  a  free  passage  among  the  women, 
that  the  strangers  may  choose  whom  they  please.  A  wo- 
man, who  has  seated  herself  in  this  place,  must  not  re- 
turn home  till  some  stranger  has  cast  money  into  her  lap, 
led  her  from  the  temple,  and  defiled  her.  The  stranger 
who  throws  the  money  must  say,  '  I  invoke  the  goddess 

a  2  Kings  xvii.  30.  •»  Lib.  i.  cap.  199. 


590  ANTIQUITIES  OF  THE  JEWS. 

Mylitta  for  thee.'  The  money,  however  small  a  sum  it 
be,  must  not  be  refused,  because  it  is  appointed  to  sacred 
uses.  The  woman  must  follow  the  first  man  that  offers, 
and  not  reject  him;  and  after  prostitution,  having  now 
duly  honoured  the  goddess,  she  is  dismissed  to  her  own 
house.  In  Cyprus,  adds  the  historian,  they  have  the 
same  custom." 

Strabo*  mentions  the  above  practice.  Baruch,  vi. 
43,  alludes  to  it ;  and,  perhaps,  it  is  to  this  also  that 
Amos  refers,  ch.  ii.  8.  when,  speaking  of  the  sinful  prac- 
tices of  the  Israelites,  he  says  that  "  they  lay  them- 
selves down  upon  the  clothes  laid  in  pledge  (Dv!3n^ 
Hebelim,  surrounded  by  cords)  by  or  near  every  altar ; 
and  they  drink  the  wine  of  the  condemned  (D^^W 
Onushim  of  the  fines)  in  the  house  of  their  god." 

The  sun  is  spoken  of  in  2  Kings  xxiii.  5.  as  an  object 
of  idolatrous  worship,  and  was  worshipped  under  the 
different  names  of  Adrammelech,  Baal,  Beth-shemesh, 
&c.  as  may  be  seen  in  the  foregoing  articles.  In  2 
Kings  xxiii.  11,  we  find  that  the  kings  of  Judah  had  so 
far  corrupted  themselves,  as  to  dedicate  horses  and  cha- 
riots to  this  luminary ;  aud  we  are  informed  from  Ezek. 
viii.  16,  that  they  commonly  worshipped  it  with  their 
faces  to  the  east. 

Tartak,  or  pJllH?  Therthek,  was  the  aleim  or  idol  of 
the  Avites,  mentioned  in  2  Kings  xvii.  31.  It  seems 
compounded  of  *iri^  Ther,  to  go  about,  and  pjl*!?  R^- 
thehj  to  swathe  or  gird  round  as  with  a  chain,  alluding 
to  the  motion  of  the  planets,  who  go  about  the  sun,  and 
are  girt  to  it  by  the  invisible  power  of  God,  as  with  a . 
chain,  to  which  invisible  power  philosophers  have  given 
the  name  of  gravitation.  Job  uses  a  similar  expression 
in  ch.  xxxviii.  9 ;  and  the  Jews  have  a  tradition  that 

a  Lib.  xvi. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        591 

the  emblematical  idol  for  this  power,  to  which  they  gave 
the  name  of  Tartak,  was  an  ass,  which  seems  not  im- 
probable, as  that  animal  is  stupid,  like  inactive  matter, 
and  when  confined  by  a  rope  to  its  pasture,  might  rudely 
represent  the  general  law  of  gravitation,  which  chains 
the  planets  to  the  sun,  and  preserves  them  in  their  or- 
bits round  that  luminary. 

The  Teraphim,  or  D*i3*)n^  Therepim,  were  repre- 
sentative images  of  the  great  object  of  religious  awe  and 
veneration.  So  Jehovah  is  called  ^^  the  fear  of  Isaac,"" 
and  the  Jews  are  commanded  to  have  the  Lord  of  hosts 
for  their  fear  and  their  dread.''  There  is  not  the  least 
reason  to  think  that  either  Laban  or  Micah  had  any 
other  aleim  than  Jehovah.''  Their  Teraphim,  therefore, 
in  Gen.  xxxi.  30,  32,  and  Judg.  xviii.  24,  could  only  be 
intended  to  represent  Jehovah,  and,  perhaps,  had  some 
resemblance  to  the  cherubim,  but  less  as  to  size,*^  and 
employed  only  for  private  uses.  They  did  wrong,  how- 
ever, in  multiplying  representations  of  these  cherubic 
figures,  and  thereby  gave  an  opening  to  the  practice  of 
idolatry.  It  was  probably  from  these  Teraphim  that 
the  Penates,  or  household  gods  of  the  heathens,  took 
their  rise,  and  to  whom,  likewise,  they  burnt  incense. 
The  carriage  of  Micah's  Teraphim,  or  car  on  which  the 
Danites  carried  it  off  in  solemn  procession,  is  mentioned 
in  Judg.  xviii.  21. 

Thammuz,  or  tl^n  Themuz,  is  mentioned  as  the 
name  of  an  idol  Ezek.  viii.  14,  for  which  the  Jewish  wo- 
men are  said  to  have  sat  weeping  before  the  north  gate 
of  the  temple.  The  general  opinion  is,  that  it  was  the 
same  as  Adonis,  and  is  so  interpreted  by  Jerom,  who  ob- 
serves, that  Adonis  is  in  the  Hebrew  and  Syriac  called 


»  Gen.  xxxi.  42.  SZ.  ^  Is.  viii.  18. 

'  Gen.  xxxi.  24.  49,  50.  53.    Judg.  xvii.  3,  4,  5.  13.  xviii.  19.  31 

•^  Judg.  xvii.4. 


592  ANTIQUITIES  OF  THE  JEWS. 

Thammuz.  Now  it  is  well  known  that  Adonis  was  a 
Syrian  idol,  of  whose  worship,  as  celebrated  in  the  tem- 
ple of  Venus  at  Byblus,  in  Syria,  we  have  an  account 
in  Lucian,^  as  follows  :  ^'  The  Syrians,"  says  he,  '^  af- 
firm that  what  the  boar  is  reported  to  have  done  against 
Adonis  was  transacted  in  their  country,  in  memory  of 
which  accident  they  every  year  beat  themselves  and  la- 
ment, and  celebrate  frantic  rites,  and  great  wailings  are 
appointed  through  the  country ;  and  after  they  have 
beaten  themselves  and  lamented,  they  first  perform  fune- 
ral obsequies  to  Adonis,  as  to  one  dead,  and  afterwards, 
on  the  next  or  a  subsequent  day,  they  feign  that  he  is 
alive,  and  ascended  into  the  air  or  heaven,  and  shave 
their  heads,  as  the  Egyptians  do  at  the  death  of  Apis." 
The  account  given  by  Julius  Firmicus  is  rather  diff'erent, 
but  it  might  be  occasioned  by  a  difference  of  rites  in 
different  countries  and  ages.  "  Upon  a  certain  night," 
says  he,  ^*  while  the  solemnity  lasted,  an  image  was  laid 
in  a  bed,  and  after  a  great  lamentation  made  over  it, 
light  was  brought  in,  and  the  priest,  anointing  the 
mouths  of  the  assistants,  whispered  to  them  that  salva- 
tion was  come,  that  deliverance  was  brought  to  pass."** 
Parkhurst  seems  inclined  from  the  above,  and  other  evi- 
dence, to  suppose  that  Thammuz  was  originally  designed 
to  represent  the  promised  Saviour,  the  desire  of  all  na- 
tions ;  and  that  it  might  have  been  derived  from  Dn^ 
Them,  "  to  put  an  end  to,"  and  112,  mez,  '"  heat,  wrath, 
or  punishment,"  in  allusion  to  Christ,  who  made  an  end 
of  sin,  and  brought  in  an  everlasting  righteousness. — 
Such  were  the  principal  heathen  deities  which  the  . 
apostate  Israelites  foolishly  worshipped,  and  for  the  ex- 
planation of  which  I  have  been  much  indebted  to  Park- 
hurst and  Spencer. 

»  De  Dea  Syria.     •>  See  more  in  Spearman's  second  letter  on  the  Septuagint, 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        593 

SECT.  II. 

The  Places  where  they  were  worshipped,  and  the 
Manner  of  worshipping  them. 

Sehind  their  doors;  on  the  roofs  of  their  houses ;  in  the  gates  of  their  cities  ;  ia 
gardens ;  high  places ;  groves.  The  houses  of  their  gods  ;  their  altars  :  of 
exquisite  workmanship;  generally  high.  Reasons  why  their  altars  were  high ; 
why  they  worshipped  in  high  places.  Why  high  places  were  forbidden 
by  Moses ;  and  yet  tolerated  under  the  first  temple. — Idols  worshipped  by 
adorning  them  ;  kissing  the  hand  5  dancing  before  them  ;  crying  aloud ;  cut- 
ting themselves  ;  feasting  and  obscenity. 

Let  us  next  attend  to  the  places  where  they  were 
worshipped.  These  were  various,  according  to  the 
taste  of  the  worshippers ;  for  sometimes  they  had  their 
images  behind  their  doors,*  to  serve  as  tutelary  deities, 
in  direct  opposition  to  the  divine  law,  which  forbade  aoy 
image  to  be  made,  and  enjoined  them  to  write  on  the 
door-posts  of  their  houses,  and  on  their  gates,  the  words 
of  God's  law.**  Sometimes  their  idolatrous  worship  was 
performed  on  the  roofs  of  their  houses,''  which  being  flat, 
and  either  paved  with  brick  or  tile,  or  covered  with 
strong  terrace  cement,  were  both  near  at  hand  and  con- 
venient. On  these,  therefore,  the  idolatrous  Jews  built 
altars  of  brick, "^  in  direct  contradiction  to  the  divine 
command,^  and  burnt  incense  to  their  ideal  divinities. 
Sometimes  their  worship  was  performed  in  the  gates  of 
the  cities,  the  places  of  public  concourse,^  as  if  to  set 
decency,  and  a  respect  to  public  opinion,  at  defiance ; 
and  at  last  altars  to  Baal  were  in  every  street  of  Jerusa- 
lem.^ Sometimes  they  worshipped  in  their  gardens,'^ 
as  places  of  coolness  and  retreat,  to  which  the  easterns 
frequently  resort  from  the  scorching  rays  of  the  sun. 

a  Isaiah  Ivii.  8.  •>  Deut  vi.  9.  xi.  20, 

=  2  Kings  xxiii.  J2.  Jer.  xix.  13.  xxxii.  29.  Zeph.  i.  5.  ^  Is.  Ixv.  3. 

«  Exod.  XX,  25,        f  2  Kings  xxiii.  8.        e  Jer.  xi.  13.  ^  I«-  Ixv,  S, 

Vol.  L  ^         4  F 


594  ANTIQUITIES  OF  THE  JEWS. 

Hence  Isaiah  says  of  his  corrupted  countrymen,  in  ch. 
i.  29,  that  "  they  should  be  confounded  for  the  gardens 
they  had  chosen."  But  their  idolatrous  rites  were  most 
commonly  observed  on  some  elevated  place  without  their 
cities.  Thus  Josiah,  with  a  laudable  zeal  for  the  glory 
of  God,  and  the  reformation  of  religion,  demolished  the 
high  places  that  were  before  Jerusalem,"  which  were  on 
the  right  hand  of  the  Mount  of  Olives ;  but  on  account 
of  the  idolatry  practised  on  it,  emphatically  styled  the 
Mount  of  Corruption,  which  Solomon,  in  his  old  age, 
had  built  at  the  solicitation  of  his  strange  wives  ;^  and 
we  are  told  in  Jer.  ii.  20.  iii.  2,  6.  Ezekiel  vi.  13,  that 
the  idolatrous  Jews  had  images  upon  every  high  hill,  on 
all  the  tops  of  the  mountains,  under  every  green  tree^ 
and  under  every  thick  oak. 

Indeed,  groves  were  very  early  applied  to  idolatrous 
worship.  For,  although  in  Abraham's  time  they  were 
planted  to  Jehovah,  to  create  veneration  in  the  worship- 
pers, prevent  distraction  of  thought  by  surrounding  ob- 
jects, and  direct  the  attention  upwards  to  heaven,*^  yet, 
in  the  practice  of  his  posterity  they  were  soon  employed 
to  worse  purposes ;  for  they  were  the  retreats  of  idola- 
try, and  the  haunts  of  debauchery.*^  These  groves  appear 
to  have  been  often  of  oak,  from  the  thickness  of  their 
foliage.  Accordingly,  it  is  said  of  the  idolatrous  Israel- 
ites in  Is.  i.  29,  that  '<^  they  should  be  ashamed  of  the 
oaks  which  they  had  desired :"  and  Hosea  classes  seve- 
ral of  these  trees  together '  in  the  following  passage : 
'^  They  sacrifice  upon  the  tops  of  the  mountains,  and 
burn  incense  upon  the  hills,  under  oaks,  and  poplars, 
and  elms,  because  the  shadow  thereof  is  good."^  In- 
deed, groves  of  this  species  of  wood,  but  particularly  of 

»  1  Kings  xi.  7.  ''2  K'ngs  xxiii.  13.  '  Gen.  xxi.  33. 

*  Judg.  ill.  7.  1  Kings  xv.  13.  2  Kings  xxiii.  7.  Is,  Ivii.  5—8.  Ezek.  xvi.  25—34 

*  Hosea  iv.  13. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        595 

oak,  were  common  also  among  the  heathen.  Every 
scholar  will  recollect  the  oracle  of  Jupiter  in  the  oaks  of 
Dodonaj  and  the  interesting  accounts  of  Tacitus/  and  of 
Pliny/  of  the  ancient  druids  or  priests  of  the  oaks.  But, 
although  the  idols  were  worshipped  in  these  retreats,  it 
was  with  very  different  degrees  of  pomp.  For  some- 
times there  was  only  a  single  idol,  and  sometimes  more  ; 
sometimes  they  were  in  the  open  air,  and  sometimes  un- 
der a  canopy,  or  in  a  temple.  In  the  early  times  of  the 
Jewish  history,  however,  the  Biths,  or  houses  of  their 
gods,  were  extremely  simple,  merely  a  screen  from  the 
weather,  as  a  thick  oak,  and,  not  unfrequently,  only 
another  word  for  a  sacred  inclosure,  like  the  Grecian 
refiEvri ;  for  it  is  worthy  of  remark  that  Moses,  who,  in 
Deut.  vii.  5.  xii.  3,  is  very  particular  in  commanding 
the  Israelites  to  destroy  the  other  appendages  of  the 
Canaanites'  idolatry,  never  mentions  their  sacred  build- 
ings; nor  do  we  ever  read  of  them  in  the  Book  of 
Joshua.  But  in  the  subsequent  part  of  their  history, 
these  Biths  were  frequently  used  as  houses  for  one  or 
more  of  their  ideal  divinities,  and  were  sometimes  of  large 
size,  and  exquisite  workmanship.  Thus,  in  Ezek.  viii. 
10,  11,  xxiii.  14,  we  find  them  full  of  images  pourtrayed 
upon  the  wall.  Nay,  even  the  groves  were  ornamented 
as  places  of  luxury  and  lust :  for  we  find  women  em- 
ployed in  making  hangings  for  them  in  2  Kings,  xxiii. 
7,  and  the  women  of  Israel  are  accused  by  the  prophet 
Ezekiel,  xvi.  16,  of  taking  their  garments  to  deck  the 
high  places  with  divers  colours,  where  they  played  the 
harlot.  •= 

Hitherto  we  have  said  nothing  of  their  altai^  on  which 
they  sacrificed  to  these  pretended  deities.  Let  us  now 
observe  that  they  were  sometimes  of  beautiful  workman- 

■»  De  Morib.  Ger.      •»  Nat.  Hist..  Lib.  xvii.  cap.  44-      '  See  also  Amos  ii.  8 


596  AIVJTIQUITIES  OF  THE  JEWS. 

ship,  but,  whether  they  were  ornamented  or  not,  they 
were  generally  high.  Thus  Pausanias,*  when  describing 
a  certain  Olympic  altar,  says,  that  "  the  whole  height  of 
the  altar  was  twenty-two  feet;"  and  a  little  after  he 
adds  of  an  altar  of  Diana,  that  ^^  it  raised  its  steps  by 
degrees  aloft."  The  reasons  assigned  for  their  height 
were  various  ;  1st,  To  supply  the  defect  of  hills  in  low 
situations.  Thus  Apollonius  Rhodius^  says  that  '^  the 
Argonauts  erected  a  high  altar  on  the  first  shore." 
2dly,  To  remove  them  beyond  the  chance  of  casual  pol- 
lution :  and  3dly,  To  distinguish  the  altars  of  the  dii 
superi  from  those  of  the  dii  inferi,  which  were  sunk  in 
a  pit,  and  scarcely  level  with  the  ground. — But,  if  they 
had  reasons  for  their  high  altars,  they  had  also  reasons 
for  their  high  places.  1st,  Because  they  thought  they 
would  be  easier  heard  on  these  eminences.  Thus  Taci- 
tus says,  that  "those  groves  especially  (which  were 
situated  on  mountains)  approached  heaven,  and  that  the 
prayers  of  mortals  could  nowhere  be  nearer  heard  by 
the  gods.""  And  Lucian**  says  the  same.  2dly,  They 
supposed  high  mountains  to  be  the  thrones  of  the  gods, 
as  Olympus,  Ida,  Sec,  and  therefore  thought  them  the 
fittest  temples.*^  And  3dly,  As  the  sun  and  planets 
were  then  objects  of  worship,  it  was  natural  to  ascend 
to  elevated  situations,  where  the  air  was  more  pure,  and 
where,  of  course,  they  could  see  them  the  more  clearly, 
and  be  free  from  the  interruptions  attending  a  crowd. 
From  what  we  have  said  of  these  high  places  we  can 
easily  see  the  reason  why  they  were  forbidden  in  the 
law  of  Moses :  for  they  inclined  the  people  to  heathenismj 
they  struck  against  the  unity  of  God  and  the  unity  of 


"  Lib.  V.  ''  Lib.  ii. 

'  Eos  maxime  lucos  (montis  nempe)  propinquare  coslo,  prscesque  moi-taliuro 
a  Deis  nusquam  propius  audiri.     (Annal.  Lib.  xiii.) 
^  DcDea  Syria.  «  Homer,  Iliad,  xxii.  170. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        597 

worship^  by  withdrawing  them  from  the  common  altar 
of  burnt- offering,  and  they  turned  their  thoughts  back 
to  Egypt,  where  these  high  altars  originated,  on  account 
of  the  level  nature  of  the  country,  and  the  annual  over- 
flow of  the  Nile.  Hence  the  obelisks  and  pyramids  with 
which  that  country  abounded :  and  hence  the  words  of 
Lucan  when  treating  of  the  rites  of  Egypt,  "  vows  are 
paid  at  the  lofty  altars  of  the  pyramids.''''  After  all, 
there  was  hardly  any  time,  as  Bishop  Lowth  justly  re- 
marks, in  his  note  upon  Is.  ii.  8,  when  they  were  quite 
free  from  this  irregular  and  unlawful  practice,  which 
they  seem  to  have  looked  upon  as  very  consistent  with 
the  true  worship  of  God,  and  which  seems  in  some  mea- 
sure to  have  been  tolerated  while  the  tabernacle  was  re- 
moved from  place  to  place,  and  before  the  temple  was 
built.  Even  after  the  conversion  of  Manasseh,  when  he 
had  removed  the  strange  gods,  and  commanded  Judah 
to  serve  Jehovah  the  God  of  Israel,  it  is  added,  "^  never- 
theless the  people  did  sacrifice  still  on  the  high  places ; 
yet,  unto  the  Lord  their  God  only.'"'  The  worshipping 
on  the  high  places,  therefore,  although  it  originated  in 
a  great  measure  from  the  heathen  practice,  and  too  often 
led  to  it,  did  not  necessarily  imply  idolatry.  From  what 
is  said  of  Uzziah  and  Jotham  in  2  Kings  xv.  3,  4,  34, 
33,  that  they  did  that  which  was  right  in  the  sight  of 
the  Lord,  by  adhering  to,  and  maintaining  the  legal 
worship  of  God  in  opposition  to  idolatry,  and  all  irregu- 
lar worship,  save  that  the  high  places  were  not  removed, 
where  the  people  still  sacrificed  and  burnt  incense ;  we 
may  presume  that  the  public  exercise  of  idolatrous  wor- 
ship was  not  permitted  in  their  time.  The  idols,  there- 
fore, to  which  the  people  sacrificed  and  burnt  incense 
might  have  been  the  teraphim,  which  were  commonly 

»  "  Votaque  pyramidum  celsas  sqlvuntur  ad  aras."     *>  2  Chron,  xxxiii.  17. 


398  ANTIQUITIES  OF  THE  JEWS. 

designed  for  private  use,  as  household  gods,  but  were 
also  used  for  idolatrous  and  superstitious  purposes,  par- 
ticularly for  divination,  and  as  oracles,  which  they  con- 
sulted for  direction  in  their  affairs. — Yet,  as  it  is  gene- 
rally known  that  many  of  the  Jews  did  cast  off  their  re- 
gard for  God,  and  joined  in  the  idolatrous  rites  of  the 
heathen,  it  may  be  proper  to  say  a  few  words  concerning 
thei?^  manner  of  worship,  of  which  we  have  some  hints 
in  Scripture,  besides  those  which  have  already  been 
given,  when  describing  the  different  idols.  Thus,  they 
painted  these  idols  with  vermilion  sometimes,  and  spotted 
them  w  other  kinds  of  paint.  They  made  convenient 
places  1  .hem,  where  they  were  either  chained  to  pre- 
vent tht .  Tailing,  or  set  them  in  niches  of  a  wall."  They 
adorned  them  with  silver,  gold,  and  broidered  garments, 
and  set  meat  before  them,''  and  sometimes  the  idolaters 
joined  in  their  feasts, *"  offered  sacrifice  and  incense  to 
them,*^  cut  off  their  hair,^  like  Lavinia  in  Virgil, *^  and 
kissed  their  hand  to  the  sun,  in  token  of  veneration. 
Accordingly,  Job  says^  "  If  I  beheld  the  sun  when  it 
shined,  or  the  moon  walking  in  brightness,  and  my  heart 
hath  been  secretly  enticed,  or  my  mouth  hath  kissed  my 
hand,  this  also  were  an  iniquity  to  be  punished  by  the 
judge ;  for  I  should  have  denied  the  God  that  is  above." 
This  custom  is  confirmed  by  several  later  heathen  au- 
thors; for  Lucian,  Yiegi  o^xYiasGy;,  mentions  the  Greeks 
even  in  his  time,  ''  worshipping  the  sun,  by  kissing 
their  hand,  and  then  thinking  their  adoration  complete." 
Minutius  Felix,  cap.  2,  remarks  that  when  the  heathen 
Csecilius  observed  the  statue  of  Serapis,  "  he,  according 
to  the  custom  of  the  superstitious  vulgar,  moving  his 
hand  to  his  mouth,  kissed  it  with  his  lips."     And  Apu- 

a  Wisdom  xiii.  14, 15.         ''  Ezek,  xvi.  17,  18,     Baruch  vi.  9—15.  27.  30. 
<^  Ezek.  viii.6,  11.  15.  xxii.  9.  ^  E^ek.  vi.  13.  eJer.vii.  29. 

f  jEneid,  vii.  391.  e  Ch.  xxxi.  26,  27,  28. 


FALSE  DEITIES  KNOWN  AMONG  THE  JEWS.        599 

leiiis,*  who  lived  in  the  second  century,  speaking  of  one 
jEmilian,  probably  a  Christian,  says,  "■  If  he  passes  by 
a  temple,  he  thinks  it  wicked  to  move  his  hand  to  his 
lips  as  a  sign  of  adoration.''  We  have  several  other  of 
these  practices  in  Is.  Ixvi.  3,  where,  in  speaking  of  the 
idolatrous  Israelites,  God  thus  describes  his  detestation 
of  their  conduct :  /*^  He  that  killeth  an  ox  (in  sacrifice 
to  me,)  is  as  if  he  slew  a  man;  he  that  sacrificeth  a 
lamb,  is  as  if  he  cut  off  a  dog's  neck ;  he  that  offereth 
an  oblation,  as  if  he  offered  swine's  blood  ;  he  that 
burneth  incense,  as  if  he  blessed  an  idol."  But,  besides 
the  ordinary  rites  of  idol  worship,  there  were  some  that 
might  be  called  extraordinary,  because  practised  at  their 
solemn  festivals.  Thus,  they  had  their  religious  pro- 
cessions of  the  image  of  their  idol  on  men's  shoulders,^ 
on  the  backs  of  animals,  or  drawn  in  a  car,''  like 
the  Juggernaut  of  the  Hindoos,  and  religious  dances 
in  honour  of  these  idols,**  like  David  when  he  danced 
before  the  ark.^  They  cried  aloud,  and  cut  them- 
selves with  knives  and  lances  :^  like  the  priests  of  Bel- 
lona,  the  Roman  goddess  of  war,  who  are  described  by 
Lactantius  as  cutting  their  shoulders,  and  as  running  like 
madmen  with  drawn  swords.  ^  They  glutted  the  cruelty 
of  their  deities  with  human  victims,  and  even  with  their 
own  children  :  like  the  king  of  Moabin  2  Kings  iii.  27. 
And  many,  to  testify  their  adherence  to  their  favourite 
idol,  marked  the  hand,  or  some  other  part  of  the  body, 
with  its  name  or  ensign.  Hence  the  mark  of  the  beast 
in  Rev.  xix.  20.  xx.  4,  and  the  determined  resolution  of 
the  faithful  to  adhere  to  the  true  God  in  Is.  xliv.  5  : 
*^  One  shall  say  I  am  the  Lord's,  and  another  shall  call 


»  Apol.  p.  496.  <>  Baruch  vi.  26.  "  Is.  xlvi.  1,  2. 

d  Picart,  Cerem.  and  Relig.  Customs  of  all  Nations,  vol.  iii.  p.  87,  88,  120, 
160,  177,  234.  Eng.  edit.  fol.        «  2  Sam.  vi.  14.  ^  1  Kings,  xviii.  26.  28, 

8  Lib  i.  cap.  21,    See  also  Lucan  Pharsal.  Lib.  i,  verse  565. 


600  ANTIQUITIES  OF  THE  JEWS. 

himself  by  the  name  of  Jacob,  and  another  shall  subscribe 
with  his  hand  (or  rather  inscribe  his  hand)  to  the  Lord, 
and  surname  himself  by  the  name  of  Israel." 

Amidst  such  perversion  of  the  worship  of  the  true 
God,  and  inclination  to  the  worship  of  idols,  it  was 
not  to  be  wondered  at  that  the  divine  patience  was 
exhausted,  and  that  he  sent  them  into  captivity,  that 
they  might  experience  the  difference  between  his  service 
and  that  of  their  despotic  conquerors.  In  2  Kings,  xvii. 
6 — 18,  we  have  an  affecting  vindication  of  the  divine 
conduct  in  the  punishing  of  this  highly  favoured  but  re- 
bellious people. 

SECT.  III. 

The  various  Kinds  of  Divination. 

By  the  cup ;  by  magic ;  applying  to  wise  men ;  sorcery,  male  and  female ;  the 
flight  of  birds  ;  motions  of  serpents;  observing  the  clouds ;  consulting  Aub ; 
palmistry ;  divination ;  charming ;  necromancy ;  consulting  those  who  peeped 
and  muttered ;  conjuration  ;  star-gazing ;  applying  to  monthly  prognostica- 
tors,  and  dreanaers ;  rhabdomancy ;  consulting  teraphim ;  and  soothsayers. 

The  firet  intimation  we  have  of  this  art  is  in  Gen. 
xliv.  4,  5,  where  Joseph's  steward  says  to  his  brethren, 
<^  wherefore  have  ye  rewarded  evil  for  good  ?  Is  not  this 
it  (meaning  Joseph's  cup,)  in  which  my  lord  drinketh, 
and  whereby  indeed  he  divineth  ?  Ye  have  done  evil  in 
so  doing :"  viz.  in  stealing  it  from  him.  The  question, 
therefore,  here  is,  how  Joseph  could  divine  by  the  cup, 
which  he  had  caused  to  be  put  secretly  into  the  sack's 
mouth  ?  I  may  observe,  that  some  have  ascribed  it  to  - 
the  magical  figures  which  were  engraved  on  it,  and 
others  to  the  appearance  of  the  liquor  when  poured  into 
it,  or  to  its  known  effect  in  elevating  the  spirits ;  but 
the  most  natural  explanation  is  that  which  is  given  by 
Parkhurst  (verb  CTli;)  aiid  which  removes  every  idea 


THE  VARIOUS  KINDS  OF  DIVINATION.  601 

of  divination.     His  words  are,  "  Is  not  this  it  in  which 
my  lord  drinketh  ?  and,  for  which,  searching  he  would 
search  (tS^n^  ^H^  JVehesh  inehesh,)  or  would  surely 
accurately  search?    Ye  have  done  evil  in  so  doing." 
Here  every  idea  of  divination  disappears,  and  the  natural 
one  occurs,  that  a  cup  which  was  so  much  used  must  soon 
have  been  missing,  and  they  suspected  of  the  theft.     In 
Gen.  XXX.  27,  and  1  Kings  xx.  33,  the  word  is  translated 
as  Parkhurst  has  done  it.     The  Arabic  confirms  this 
sense,  by  rendering  the  verse  in  the  same  manner,  ^^  And 
he  hath  tried  you  by  it."     And  the  Chaldee  makes  it, 
"  searching  he  has  searched,"  or,  "  he  has  made  dili- 
gent search  for  it."     The  second  intimation  we  have  of 
divination  is  in  Gen.  xli.  8,  where  it  is  said,  that  ^^  Pha- 
raoh called  the  magicians  of  Egypt,  and  the  wise  men 
thereof,  to  interpret  his  dreams.     Here  the  magicians 
or  heretmim  (Q^^D'^n)  were  a  kind  of  diviners  which 
the  Septuagint  have  rendered  sometimes  i^Yiyritai,  inter- 
preters or  explainers  of  something  secret ;  tTtaoL^oi,  en- 
chanters :  ^apjiaxoiy  conjurors  by  drugs.     Nor  do  the 
Greek  Hexaplar   versions,   or  the  Vulgate,  by   their 
translations,  throw  any  more  light  upon  the  strict  and 
proper  meaning  of  the  word,  which  may  perhaps  be  best 
considered  as  a  compound  of  D"ld  heret,  a  pen,  or  in- 
strument to  write  or  draw  with,  and  QH  the?n^  to  per- 
fect or  accomplish,  and  so  denote  those  who  were  perfect 
in  drawing  these  sacred,  astrological,  and  hieroglyphical 
figures  or  characters,  and  by  means  of  them  pretended 
to  extraordinary  feats  (as  Exod.  vii.  11.  22,)  among 
which  was  the  interpretation  of  dreams.     In  short,  they 
seem  to   have   been   such   persons   as  Josephus''   calls 
hpoypa^^alELg,   sacred  scribes,  or  professors  of  sacred 
learning,  one  of  whom,  he  says,  foretold  Moses's  birth 


•*  Antiq.  Lib.  ii,  cap,  9. 

Vol.  L  4  G 


602  ANTIQUITIES  OF  THE  JEWS. 

to  the  king  of  Egypt ;  for  they  are  eminent,  adds  he, 
for  truly  predicting  futurities.     It  was  no  wonder  then, 
that  Pharaoh  applied  to  them  to  interpret  his  dreams  " 
and  as  for  the  luise  men  (HDV^DH?  Ecemim)  whom  he 
called  at  the  same  time,  they  were  men  who  pretended 
to  wisdom  in  the  magical  arts,  and  are  uniformly  called 
Go^oi  by  the  Septuagint.     The  third  intimation  we  have 
of  divination  is  in  Exod.  vii.   11,  where  it  is  said  that 
Pharaoh  ^'^  called  the  wise  men  and  the  sorcerers ;  and 
that  the  magicians  of  Egypt  did  in  like  manner  as  Moses 
with  their  enchantments."     Here  we  have  three  classes 
of  persons.     1st,  the  wise  men,  or  Ecemim^  mentioned 
in  the  former  article.     2d,  the  sorcerers  {O^^'2'O  ^^- 
ceshepim^)  or  those  who  pretended  to  discover  things 
hidden,  by  compositions  of  drugs,  whether  vegetable, 
mineral,  or  animal,  and  whom  the  Septuagint  always 
render  by  ^apfiaxov,  a  drug,  or  some  of  its  derivatives. 
And,  3dly,  the  magicians,  or  heretmim,  mentioned  in  the 
former  article.     The  4th  intimation  we  have  of  divina- 
tion is  in  Exod.  xxii.  18,  where  it  is  said,  "Thou  shalt 
not  suffer  a  witch  to  live ;"  which,  from  the  English 
translation,  would  signify  those  w^omen  who  pretended 
to  have  intercourse  with  the  devil ;  but,  as  the  original 
word  for  "  witch"  is  HSC^DO  Meceshepe,  which  is  the 
feminine  of  that  which  was  rendered  "  sorcerer"  under 
the  former  article,  it  naturally  refers  to  those  sorceresses 
who  pretended  to  discover  things  hidden  by  pharmaceu- 
tical compositions."*     The  5th' intimation  we  have  of  di- 
vination is  in  Lev.  xix.  26,  where  it  is  said  that  "  they 
should  neither   use  enchantment   nor  observe  times." 
The  word  for  enchantment  is  jj^n^  JS/ehesh  to  augur,  to 

*  The  learned  reader  may  find  some  account  of  these  abominable  processes, 
as  practised  by  the  heathen,  in  Potter's  Antiquities  of  Greece,  Book  ii.  ch.  18 
in  Horace,  Epod.  v.,  and  the  Notes  of  the  Dolphin  edition  :  in  Ovid  Metam 
Lib.  vii.  f:ib.  2  ;  and  Lucan,  Lib.  vi. 


THE  VARIOUS  KINDS  OF  DIVINATION.  603 

use  auguries^  to  observe  attentively  some  natural  phe- 
nomenon;,  as  the  flight  of  birds,  the  bowels  of  animals^ 
and  the  motions  of  serpents,  which  Nehesh  also  signifies, 
in  order  to  divine  futurities ;  and  this  is  well  joined  with 
"  observing  times  or  the  clouds,"  (p*))?  Ounen)  for  ob- 
serving the  clouds  was  another  species  of  augury.  The 
6th  intimation  we  have  of  divination  is  in  Lev.  xix.  31, 
where  it  is  said,  ^^  Regard  not  them  that  have  familiar 
spirits,  neither  seek  after  wizards,  to  be  defiled  by 
them."  The  word  for  familiar  spirits  is  fl^J^  Aheihy 
and  in  the  singular  Ah  and  Aub.  It  is  very  differently 
used  in  Scripture.  Thus,  it  sometimes  signifies  "^  the 
belly,"  and  hence  the  Septuagint  render  it  almost  al- 
ways ''  belly,  or  speaking  from  the  belly ;"  sometimes 
a  leathern  bottle,  as  in  Job  xxxii.  19,  "  My  belly  is 
ready  to  burst  like  new  bottles ;"  sometimes  it  signifies 
a  ventriloquist,  pretending  that  he  has  connection  with 
a  familiar  spirit  that  speaketh  out  of  the  ground,  as  in 
Is.  xxix.  4 ;  sometimes  an  impure  spirit,  which  the  hea- 
then seers  consulted  about  things  hidden,  lost,  or  future; 
things  said  or  done  by  persons  absent ;  or  about  persons 
seized  with  any  disease.  Thus,  Lev.  xx.  17,  ^^a  man 
or  woman  that  hath  an  Aub  or  familiar  spirit  shall  be 
put  to  death."  Deut.  xviii.  11,  ^^a  consulter  of  Aubs 
or  familiar  spirits."  And  1  Sam.  xxviii.  8,  where  Saul 
said  to  the  pythoness  at  Endor,  '^  divine  unto  me  by  the 
Aub  or  familiar  spirit."  Lastly,  it  is  sometimes  taken 
for  real  or  pretended  possessions.  Bochart  says  the 
word  is  Egyptian ;  but  Spencer  makes  it  Hebrew,  and 
thinks  that  the  Obion  and  Hoff  of  Kircher,  in  his  Ono- 
masticon  Copticum,  which  Bochart  adopts,  might  have 
been  introduced  into  Egypt  by  the  Jews  that  travelled 
into  that  country.  Those  who  consulted  the  python  or 
pythoness  commonly  went  at  night,  who  answered,  as  is 
thought;  either  from  the  belly,  like  a  ventriloquist,  or 


604  ANTIQUITIES  OF  THE  JEWS. 

from  the  earth,  or  by  means  of  some  spectre,  fictitious 
or  real,  like  the  pythoness  of  Endor.  We  read  of  a 
pythoness  in  the  New  Testament,  but  when  or  how  she 
was  consulted  is  not  said.  We  are  only  told,  that  there 
was  at  Philippi  in  Macedonia  a  certain  damsel  possessed 
of  a  spirit  of  divination  [nvsv^a  JlvQidvo^,  a  spirit  of  Py- 
thon, or  Apollo,  the  same  kind  of  spirit  which  actuated 
the  pythoness  at  Delphi  when  she  delivered  responses,) 
who  brought  her  masters  great  gain  by  soothsaying — 
and  who  was  dispossessed  of  the  demon  by  Paul.^  Ap- 
plying to  such  persons  was  strictly  forbidden  ;  for  it  was 
one  of  the  vanities  of  Egypt,  which  they  were  forbidden 
to  imitate ;  it  was  derogatory  to  the  divine  Being ;  it 
was  against  their  covenant  engagements  to  be  the  Lord's 
only  :  and  it  seems  to  have  been  one  to  which  they  were 
much  addicted ;  for  it  is  no  less  than  thrice  prohibited 
in  the  compass  of  a  few  verses.'' — So  much  then  for  the 
familiar  spirits  mentioned  in  Levit.  xix.  31 :  let  us  next 
attend  to  "  the  wizards"  which  are  there  mentioned. 
The  word  in  the  original  (CD^^i^l*  idonim)  literally 
means  those  fortune-tellers  who,  by  palmistry,  or  other 
knowledge  of  the  human  body,  endeavoured  to  persuade 
men  that  they  could  inform  them  of  their  fate.  Hence 
the  Septuagint  call  them  yvacitOLf  or  knowing  ones  :  and 
to  prevent  the  Israelites  from  applying  to  them  the  law 
was  promulgated.  The  7th  intimation  we  have  of  divi- 
nation is  in  Deut.  xvii.  10, 11,  where  it  is  said,  *^  There 
shall  not  be  found  among  you  one  that  useth  divination, 
or  an  observer  of  times,  or  an  enchanter,  or  a  witch,  or 
a  charmer,  or  a  consulter  with  familiar  spirits,  or  a  wi-- 
zard,  or  a  necromancer ;  for  all  that  do  these  things  are 
an  abomination  unto  the  Lord."  The  word  DDp  heseniy 

=>  Acts  xvi.  16 — 18. 

•>  Levit.  xix.  31.  xx.  6,  27.    See  also  Spencer,  Ue  Legib.  Hebr.  Ritual,  Lib. 
ii.  cap.  21. 


THE  VARIOUS  KINDS  OF  DIVINATION.  605 

which  is  rendered  divination,  gives  us  nothing  very  par- 
ticular, since  it  merely  implies  an  attempt  to  dive  into 
futurity.  The  word  1^)^  ounen,  which  is  rendered 
^^  an  observer  of  times/'  means  literally  "^  a  cloud-mon- 
ger/' and  was  formerly  explained  under  the  5th  intima- 
tion. The  word  j^dJ  nehesh,  which  is  rendered  "  an 
enchanter,"  was  already  explained  of  augury,  especially 
by  serpents,  in  the  fifth  intimation,  and  more  particu- 
larly in  the  8th.  The  word  ilJJ^DO  meceshep,  which  is 
rendered  a  witch,  is  the  same  as  a  sorcerer  in  the  third 
intimation.  The  word  which  is  rendered  ^'^  a  charmer'" 
("nlDn  Heber,)  means  those  who  muttered  a  certain  com- 
bination of  words  in  the  form  of  a  spell  or  charm.  The 
consulter  with  familiar  spirits,  means  the  consulters  of 
Aub,  formerly  explained.  The  wizards  were^he  for- 
tune-tellers described  in  the  6th  intimation. — And  the 
Necromancers  (tD^nOH  Sk  t^^l  deresh  al  emethim) 
were  the  consulters  of  the  dead,  who  dwelt  in  the  se- 
pulchres,  and  lodged  in  the  monuments,  as  Isaiah  ex= 
presses  it,"*  for  the  purpose  of  obtaining  dreams  and  re- 
velations.^ 

We  have  nothing  farther  that  may  be  called  new  con- 
cerning divination,  except  its  receiving  countenance  or 
discouragement,  according  to  the  corruption  or  piety  of 
the  age,  till,  in  the  8th  place,  we  come  to  Eccl.  x.  11, 
where  we  read  of  enchantment  by  serpents,  which  was 
probably  done  as  it  is  to-day  in  the  east,  by  extracting 
the  tooth  or  tusk,  at  the  bottom  of  which  the  bag  of 
poison  lies,  so  as  to  make  them  harmless,  and  then  teach- 
ing them  to  dance  to  the  sound  of  music,  to  fold  them- 
selves round  their  bodies,  &c.  so  as  to  create  the  admi- 
ration of,  and  extract  money  from  the  vulgar.     A  9th 


»Ch.lxv.  4. 

*"  We  have  an  instance  of  this  kind  of  divination  in  Virgil.     iEneid,  vii,  86. 


606  ANTIQUITIES  Of  THE  JEWS. 

intimation  we  have  of  divination  in  Is.  viii.  19,  where 
God  says  to  his  ancient  people,  "  When  they  shall  say 
unto  you,  seek  unto  them  that  have  familiar  spirits,  and 
unto  wizards  that  peep  and  that  mutter :  should  not  a 
people  seek  unto  their  God  ?"  Now,  in  this  passage,  we 
have,  1st,  familiar  spirits,  ^l")12^^  Abuth,  or  consulters  of 
Aub,  already  explained  under  the  6th  intimation ;  2d, 
*^  wizards,''  or  idonim  D^i^l*  meaning  fortune-tellers, 
explained  under  the  6th  intimation ;  which  in  our  trans- 
lation are  said  to  peep  and  mutter:  but  the  original 
makes  these  two  other  kinds  of  diviners.  Thus  the 
word  tZJ^fiVfl^Dn  Emetseptsepim,  rendered  '^^  that 
peep,*'  means  literally,  "  the  curious  observers"  either 
of  the  clouds,  flight  of  birds,  or  viscera  of  animals  :  and 
the  word  tD^JinOill  Uemegim,  rendered  "  and  that 
mutter,"  literally  means,  '^  and  the  dissolvers"  of  dif- 
ferent kinds  of  drugs,  thereby  to  discover  magical  se- 
crets. Like  the  Meceshepe  mentioned  under  the  4th 
intimation. — The  .10th  intimation  we  have  of  divination, 
is  in  Is.  xix.  3,  where  the  prophet,  when  speaking  of  the 
Egyptians,  says,  "  they  shall  seek  to  the  idols  and  to 
the  charmers,  and  to  them  that  have  familiar  spirits, 
and  to  the  wizards."  In  this  passage  we  have,  1st,  the 
"  charmers,"  CD^t3i<  Mim,  which  coming  from  a  root 
that  signifies  "to  stoop  or  incline,"  means,  as  Bate 
thinks,  that  kind  of  Egyptian  conjurors  so  called,  "  from 
their  creeping,  stooping,  and  prying  about,  as  diviners 
and  soothsayers  did."  2d,  those  that  are  said  to  "  have 
familiar  spirits,"  or  t^'SZ'^  Abuth,  were  the  consulters  of 
Aub  already  noticed.  And  3dly,  the  wizards,  or  idotiim- 
CD^Ji^l*  were  the  fortune- tellers  mentioned  under  the 
Cth  intimation.  The  11th  intimation  we  have  of  divina- 
tion is  in  Is.  xxix.  4,  where  the  prophet  says  of  Jerusa- 
lem, "  Thou  shalt  be  brought  down,  and  shalt  speak 
out  of  the  ground,  and  thy  speech  shall  be  low  out  of 


THE  VARIOUS  KINDS  OF  DIVINATION.  60? 

the  dust,  and  thy  voice  shall  be  of  one  that  hath  a  fami- 
liar spirit,  out  of  the  ground,  and  thy  speech  shall  vvhis 
per  out  cf  the  dust."     Here  the  original  word  for  "  fa 
miliar  spirit"  is  21^C  *Bubj  which  gives  us  a  key  to  the 
whole  passage,  for  we  saw,  under  the  6th  intimation, 
that  the  pretenders  to  intimacy  with  Auh  practised  these 
arts  when  any  consulted  them.     The  12th  intimation  we 
have  of  divination  is  in  Is.  xliv.  25.     ^^lam  the  Lord — 
that  frustrateth  the  tokens  of  the  liars,  and  maketh  di- 
viners mad."     Where  the  original  word  DHD  Bedimy 
translated  ^Miars,"  means  a  sort  of  conjurors,  who  ob- 
tained their  name  from  their  affecting  retirement  and 
solitude,  as  many  impostors  did,  to  cover  and  give  credit 
to  their  lies.     And  the  original  word  ^i^'Op  kesemim, 
rendered  ^"diviners,"   means  those  who  attempted  to 
prognosticate  future  events  by  a  sagacity  superior  to 
others  :  or  rather,  the  rewards  of  divination  that  were 
given  to  such  persons,  by  those  who  were  so  foolish  as 
to  consult  them.     The  13th  intimation  we  have  of  divi- 
nation is  in  Is.  xlvii.  9,  12,  13,  where  the  prophet  says, 
''  These  two  things  shall  come  to  thee  in  a  moment,  in 
one  day,  the  loss  of  children,  and  widowhood — for  the 
multitude  of  thy  sorceries,  and  for  tlie  great  abundance 
of  thine  enchantments.     Stand  now  with  thine  enchant- 
ments, and  with  the  multitude  of  thy  sorceries.     Let 
now  the  astrologers,  the  star-gazers,  the  monthly  prog- 
nosticators  stand  up  and  save  thee."     Here  the  word 
for  ^^  sorceries"  is  iW'D  ceshep,  already  explained  un- 
der the  3d  intimation,  as  alluding  to  the  enchantments 
by  the  use  of  drugs.     The  word  for  ^^  enchantments"  is 
"l^n  Heher,  a  mutterer  of  spells,  explained  under  the 
7th  intimation.     The  words  D^DJ^  HDH  Eberi  shemim, 
rendered  *^^  astrologers,"  mean  those  who  divided  the 
heavens  into  parts,  or  houses  as  they  called  them,  for 
the  more  distinct  contemplation  of  the  situations  and 


608  ANTIQUITIES  OF  THE  JEWS. 

configurations  of  the  stars  and  planets,  whence  they  pre- 
tended to  collect  the  will  of  heaven,  and  to  foretel  future 
events.  The  words  in  the  original,  Q^^DID^  CD'?nrT 
Ehezim  becuceMm,  literally  mean,  what  our  translation 
has  it,  ^*  stargazers,"  or  those  who  gaze  upon  the  stars, 
not  for  the  purpose  of  astronomy,  but  astrology.  And 
the  word  CD^^^HID  rnurioim,  rendered  '^  monthly  prog- 
nosticators,"  means  they  who  prognosticated  at  every 
new  moon  the  events  that  should  happen  to  any  person 
during  it. — The  14th  intimation  that  we  have  of  divi- 
nation is  in  Jer.  xxvii.  9.  ''  Therefore  hearken  not  ye 
to  your  prophets,  nor  to  your  diviners,  nor  to  your 
dreamers,  nor  to  your  enchanters,  nor  to  your  sorcerers.'* 
Where  the  original  word  for  "diviners"  is  CD^^ODp 
kesemicem,  the  same  with  that  mentioned  under  in- 
timation 12th.  The  original  word  for  "  dreamers,'' 
OD^1D7n  Helemethicem,  was  applied,  not  to  ordinary 
dreamers,  but  to  those  supernatural  intimations  of  the 
divine  will,  given  under  the  Old  Testament  dispensation 
to  particular  persons,  as  Joseph,**  Pharaoh's  butler  and 
baker,^  Pharaoh  himself,''  Nebuchadnezzar,'^  Daniel,*" 
and  others.  It  was  often  intimated,  however,  by  false 
prophets,  in  order  to  deceive.  The  original  for  "  en- 
chanters" is  CDDOi)?  onenicem,  and  is  the  same  as  the 
cloudmongers,  mentioned  in  the  5th  intimation,  who 
from  the  appearances  of  the  heavens  pretended  to  fore- 
tel futurities.  And  the  original  for  '^  sorcerers"  is 
DD^£3li^D  ceshepicem^  explained  under  intimation  3rd, 
as  referring  to  those  who  elicited  futurities  by  certain 
pharmaceutical  preparations.  The  15th  intimation  we 
have  of  divination  is  in  Ezek.  xxi.  21,  where  it  is  said 
that  "  the  king  of  Babylon  stood  in  the  parting  of  the 


»  Gen.  xxxvii.  5—11.  ^  Gen.  xl.  5—22.  '  Gen.  xl.  1—8. 

*  Daniel  ii.  31—35.  iv.  10—18.  <  Ch.  vii.  1—15 


THE  VARIOUS  KINDS  OF  DIVINATION.  609 

way,  at  the  head  of  the  two  ways,  to  use  divination :  he 
made  his  arrows  bright,  he  consulted  with  images,  he 
looked  in  the  liver/*'  Here  we  have  three  species  of 
divination  mentioned.  The  1st  is  rhabdomancy,  or  the 
consulting  of  staves  (which  Hosea,  iv.  12,  also  notices,) 
and  which  was  done  either  by  writing,  or  otherwise 
marking  on  several  rods  or  arrows  the  names  of  the 
cities  which  they  intended  to  attack,  and  then  putting 
them  promiscuously  into  a  quiver,  from  whence  they 
drew  them  in  the  manner  of  lots,  to  determine  on  the 
city  that  was  first  to  be  attacked.^  This  was  certainly 
very  unlike  a  regular  campaign,  but  it  marked  the  self- 
confidence  of  the  monarch,  and  the  oscitancy  of  eastern 
councils.  The  Afghauns  practise  this  kind  of  divina- 
tion at  the  present  day.**  The  second  kind  is  ^^  the 
consulting  of  images,"  literally  of  terepim^  tD^fi'^n? 
which  were  probably  a  small  kind  of  cherubim,  and 
used  as  penates,  or  household  gods.  And  the  3rd  kind 
is  called  "  looking  into  the  liver,''  which  was  a  very 
common  mode  of  divination." — The  16th  intimation  we 
have  of  divination  is  in  Daniel  i.  20,  where  it  is  said^ 
that  ^^  in  all  matters  of  wisdom  and  understanding,  Ne- 
buchadnezzar inquired  of  Daniel  and  his  companions, 
and  found  them  ten  times  better  than  all  the  magicians 
and  astrologers  that  were  in  his  realm."  Now  the  ori- 
ginal word  for  "  magicians"  is  D»DD")rT  Heretmim,  or 
those  who  pretended  to  predict  futurities,  by  the  con- 
struction of  astrological  characters,  already  explained  in 
intimation  2nd.  And  the  word  rendered  "  astrologers" 
is  D^f^ti'K  ^^shepim,  which  rather  means  conjurors  ;  for 
the  word  seems  to  be  derived  from  one  which  signifies 
'^  to  breathe,"  on  account  of  the  divine  afiiatus  to  which 

a  Prideaux,  Con.  A.A.C.  590.  ">  Elphlnslone's  Cabul,  Book  ii.  ch.  5. 

*  See  Potter's  Antiq.  of  Greece,  Book  ii,  ch.  14.      Adams's  Roman  Antiq, 
art.  Sacred  Rites. 

Vol.  L  •        4  H 


010  ANTIQUITIES  OF  THE  JEWS. 

they  laid  claim. — The  17th  intimation  that  we  have  of 
divination  is  in  Dan.  ii.  2,  where  it  is  said  that  the  king 
of  Babylon  collected  "^^  the  magicians,  and  astrologers, 
and  the  sorcerers,  and  the  Chaldeans,  for  to  show  the 
king  his  dream."  We  saw  the  meaning  already  of  the 
heretmim,  or  magicians,  under  intimation  2nd,  and  of 
the  ashepim  or  astrologers  in  the  immediately  preceding 
one.  The  ''  sorcerers,"  or  meceshni?n  tD''^ti^^D  were 
pretenders  to  divination,  by  mixing  different  herbs  and 
extracting  their  virtues  for  magical  purposes.  And  the 
Chaldeans  were  early  renowned  for  their  knowledge  in 
astronomy  and  astrology.  It  was  no  wonder,  then,  that 
they  were  sought  for  by  the  king. — The  last  intimation 
that  we  have  of  divination,  in  the  Old  Testament,  is  in 
Dan.  ii.  27,  where  it  is  said  that  ^^  the  secret  which  the 
king  had  demanded  could  not  the  wise  men,  the  astro- 
logers, the  magicians,  and  the  soothsayers,  show  unto 
the  king."  Here  the  original  word  for  '^  wise  men,"  is 
pD^DH  Ecimirif  already  explained  under  intimation  2nd. 
The  words  for  "astrologers"  Tfi^K  Ashepin,  and 
'^  magicians"  p^JO'lH  Heretmin,  are  explained  under 
intimation  16th.  And  as  for  the  word  rendered  "  sooth- 
sayers," JntJI  gezerin,  it  imports  those  who  pretended 
to  foretel  future  events  by  cutting  up  animals  and  in- 
specting their  entrails.  They  corresponded  therefore 
with  those  whom  the  king  of  Babylon  employed  to  look 
into  the  liver,  Ezek.  xxi.  21,  and  were  explained  under 
the  15th  intimation. 

So  much  then  for  the  very  humiliating  state  in  which 
the  heathens  were  as  to  religioft  ;  and  the  criminality  of 
the  Jews  in  leaving  the  worship  of  the  true  God,  and 
following  after  the  lying  vanities  of  their  heathen  neigh- 
bours. 


JEWISH  SECTS,  &C.  611 

SECT.  IV. 

Jewish  Sects,  and  lesser  Distinctions,  in  our  Sa- 
viour^s  Days. 

Enmity  between  Jews  and  Samaritans  accounted  for.  Sadducees,  their  origin 
and  tenets  :  Pharisees,  their  origin  and  tenets;  this  sect  the  most  numerous 
and  popular. — TheEssenes,  practical  and  contemplative.  The  Herodians. — 
Chief  priests ;  Scribes,  their  office,  and  how  our  Lord's  teaching  differed 
from  theirs. — The  elders,  lawyers,  and  publicans. 

Before  the  revolt  of  the  ten  tribes,  the  Jews  had  no 
other  difference  in  religious  matters  than  what  arose 
from  the  temporally  and  spiritually  minded  ;  the  one 
observing  the  letter  of  the  law,   and  the  other  endea- 
vouring to  enter  into  its  spirit.    But  after  that  time,  the 
Jews  and  Samaritans  publicly  and  perpetually  differed, 
from  each  other.     Every  one   who   reads   the   sacred 
history  will  perceive  this,  and  the  grounds  of  the  en- 
mity that  subsisted  between  them  were  the  following : 
In  the  first  place,  they  were  divided  by  national  hatred, 
the  one  belonging  to  the  kingdom  of  Judah,  and  the 
other  to  the  kingdom  of  Israel ;  so  that  they  were  fre- 
quently at  war  with  .each  other.     2ndly,  Religious  pre- 
judices widened  the  breach ;  for  Jeroboam,  the  son  of 
Nebat,  did  all  he  could  to  prevent  his  subjects  from 
going  to  the  festivals  at  Jerusalem,    by  erecting  two 
idols  at  Bethel  and  Dan.     3rdly,  The  mixed  multitude 
that  were  sent  from  Babylon,  Cutha,  Ava,  Hamah,  and 
Sepharvaim,  to  people  the  kingdom  of  Israel,  after  it 
was  led  away  captive  (A.  M.  3295,)  increased  this  ha- 
tred, by  their  blending  their  heathen  worship  with  the 
religion  of  Moses ;  and  appearing  as  the  greatest  ene- 
mies of  the  Jews,  in  the  days  of  Ezra  and  Nehemiah, 
when  they  were   engaged  in  rebuilding  the  city  and 
temple  of  Jerusalem.      4thly,   The  temple  on  mount 
Gerizim  that  was  built  by    Sanballat   the    Horonite 


612  ANTIQUITIES  OF  THE  JEWS. 

(A.  M.  3595,)  in  opposition  to  the  temple  at  Jerusalem, 
set  altar  against  altar,  and  worship  against  worship. 
And  5thly,  The  enmity  was  rendered  complete  by  the 
Samaritans  rejecting  the  propliets  and  hagiographa ;  the 
oral  law,  and  traditions.  It  was  no  wonder,  then  that 
the  woman  of  Samaria  expressed  her  surprise  to  our  Lord, 
when  he  asked  her  even  for  a  draught  of  water  j  since 
it  really  was,  as  she  said,  that  the  Jews  had  no  friendly 
dealings  with  the  Samaritans.* 

If  we  advance  to  the  times  of  our  Saviour,  we  shall 
find  the  Jews  divided  into  four  different  sects  ;  the  Sad- 
ducees,  Pharisees,  Essenes,  and  Herodians. 

The  Sadducees  derived  their  origin  from  Tzadoc,  the 
disciple  of  Antigonus,  who  lived  240  years  before  Christ. 
This  Antigonus  had  said  to  his  disciples,  "  Be  not  as 
slaves  who  obey  their  masters  for  reward ;  but  obey, 
without  hoping  for  any  fruits  of  your  labours.  Let  the 
fear  of  God  be  upon  you."  This  certainly  was  a  noble 
sentiment,  but  Tzadoc,  the  disciple  of  Antigonus,  fa- 
vouring the  sentiments  of  Epicurus,  perverted  it  to  mean, 
that  there  were  no  rewards  nor  punishments  at  all.'' 
The  leading  tenets  of  the  Sadducees  were,  that  they  be- 
lieved in  the  Scriptures,  but  denied  the  oral  law,  and 
traditions  of  the  elders  ;  denied  fate ;  deprived  God  of 
inspecting  evil,  and  of  all  influence  on  what  was  good  : 
and  asserted  that  God  set  good  and  evil  before  men,  and 
left  them  at  liberty  to  do  as  they  pleased.  They  also 
denied  the  immortality  of  the  soul,  and  the  existence  of 
angels  and  spirits,*^  and  were  thus  the  freethinkers  or 
infidels  among  the  Jews.  The  following  is  the  account " 
which  Josephus  gives  of  them.  '^  As  for  the  Sadducees, 
they  say  there  is  no  such  thing  as  fate,  and  that  the  con- 

»  See  a  furihtr  account  of  this  people,  and  how  they  differed  from  the  Jews, 
in  Prideuux  Connect.  \.  A.C.  107.  409. 
•»  Fiideaux  Connect.  A.  A.  C.  370.  '  Acts  xxiii.  8. 


J'EWISH  SECTS,  &C.  613 

sequences  of  human  aifairs  are  not  at  its  disposal ;  but 
they  suppose  that  all  our  actions  are  in  our  own  power ; 
so  that  we  are  ourselves  the  causes  of  what  is  good,  and 
receive  what  is  evil  from  our  own  folly."''  In  another 
place  he  tells  us,  that  ^'  the  doctrine  of  the  Sadducees 
is,  that  the  souls  die  with  the  bodies.  Nor  did  they 
regard  the  observance  of  any  thing  besides  what  the 
written  law  enjoined  them — but  tliis  doctrine  wa^  re- 
ceived but  by  a  few,  yet  by  those  still  of  the  greatest 
dignity.  But  they  were  able  to  do  almost  nothing  for 
themselves  (as  a  sect ;)  for  when  they  became  magis- 
trates, as  they  were  unwillingly  and  by  force  obliged  to 
be,  they  conformed  themselves  to  the  notions  of  the 
Pharisees,  because  the  multitude  would  not  otherwise 
bear  them.'"*  In  a  third  place,  Josephus  gives  a  farther 
account  of  them,  in  the  following  words.  ^^  The  Sad- 
ducees take  away  fate  entirely,  and  suppose  that  God  is 
not  concerned  in  our  doing  or  not  doing  what  is  evil ; 
and  they  say,  that  to  act  what  is  good,  or  what  is  evil, 
is  at  men's  own  choice :  and  that  the  one  or  the  other 
belongs  so  to  every  one,  that  they  may  act  as  they  please. 
They  also  take  away  the  belief  of  the  immortal  duration 
of  the  soul,  and  the  punishments  and  rewards  of  Hades.''" 
A  little  after  he  adds,  that  "  the  behaviour  of  the  Sad- 
ducees one  to  another  is  in  some  degree  unnatural ;  and 
their  conversation  with  those  that  are  of  their  own  party 
is  as  barbarous,  as  if  they  were  strangers  to  them." — 
Such  is  the  account  which  Josephus  gives  of  the  Sad- 
ducees, and  every  one  must  see  how  consonant  it  is  with 
what  the  Scriptures  have  said  concerning  them."^ 

The  second  sect  among  the  Jews  was  that  of  the  Pha- 
risees.    These  derived  their  name  either  from  Peres, 


»  Antiq.  xiii.  5  ^  Anliq.  xviil.  1 .  ■:  War,  ii.  8. 

d  See  farther,  Prideaux  Conn.  A .  A.  C.  107. 


614  ANTIQUITIES  OF  THE  JEWS. 

"  to  separate,"  because  they  affected  to  be  holier  than 
other  men  ;  or  because  they  believed  in  Paras,  or  a  re- 
muneration after  death,  in  opposition  to  the  Sadducees, 
who  denied  the  doctrine  of  rewards  and  punishments. 
The  Scriptures  tell  us,  that  they  made  broad  their  phy- 
lacteries, offered  up  long  and  ostentatious  prayers,  even 
in  the  streets ;  sounded  a  trumpet  when  giving  alms, 
disfigured  their  faces  that  men  might  see  when  they 
fasted,  and  were  fond  of  being  called  Rabbi,  and  of  sit- 
ting in  the  uppermost  seats  at  feasts ;  that  they  washed 
their  hands  before  meat,  and  frequently  also  their  house- 
hold utensils ;  ornamented  the  tombs  of  the  prophets ; 
were  anxious  to  make  proselytes  ;  and  to  read  the  law 
in  the  Synagogue,  but  made  it  void  by  their  traditions ; 
for  they  believed  not  only  in  the  written  and  oral  law, 
but  made  the  oral  the  rule  of  interpreting  the  written, 
and  taught  their  disciples,  that  when  they  appeared  to 
clash,  the  oral  was  to  be  followed  in  preference  to  the 
written.  Josephus  several  times  makes  mention  of  tfiis 
sect.  Thus,  in  one  place  he  says,  '^  Now  the  Pharisees 
say,  that  some  actions,  but  not  all,  are  the  work  of  fate, 
and  some  of  them  are  in  our  own  power,  and  that  they 
are  liable  to  fate,  but  are  not  caused  by  it."^  In  another, 
when  accounting  for  the  unnatural  hatred  of  Herod  to 
his  sons,  he  speaks  thus  of  the  Pharisees  :  ''  We  (Es- 
senes)  are  persuaded  that  human  actions  are  thereby  de- 
termined beforehand,  by  an  inevitable  necessity,  and 
we  call  it  Fate,  because  there  is  .nothing  that  is  not  done 
by  it.  Wherefore  I  suppose  it  will  be  sufficient  to  com- 
pare this  notion  with  that  other  (of  the  Pharisees)  which 
attributes  somewhat  to  ourselves,  and  renders  men  not 
unaccountable  for  the  different  conduct  of  their  lives  ; 
which  notion  is  no  other  than  the  philosophical  deter- 

*  Antiq.  x'lii.  5. 


JEWISH  SECTS,  &C.  615 

miiiation  of  our  ancient  law."''  In  a  third  place  he 
gives  a  fuller  account  still  of  their  sentiments  and  habits. 
<^  Now  the  Pharisees  live  meanly,  and  despise  delicacies 
in  diet,  and  they  follow  the  conduct  of  reason,  and  what 
that  prescribes  to  them  as  good  for  them,  they  do.  They 
also  pay  a  respect  to  such  as  are  in  years,  nor  are  they  so 
bold  as  to  contradict  them  in  any  thing  that  they  have 
introduced :  (by  which  I  understand  him  to  mean  the 
traditions  of  the  elders.)  And  when  they  determine 
that  all  things  are  done  by  fate,  they  do  not  take  away 
the  freedom  from  men  of  doing  as  they  think  fit ;  since 
their  notion  is,  that  it  hath  pleased  God  to  make  a  rule, 
whereby  what  he  wills  is  done  :  but  so  that  the  will  of 
man  can  act  virtuously  or  viciously.  They  also  believe 
that  souls  have  an  immortal  vigour  in  them,  and  that, 
under  the  earth,  there  will  be  rewards  or  punishments, 
according  as  they  have  lived  virtuously  or  viciously  in 
this  life ;  and  the  latter  are  to  be  detained  in  an  ever- 
lasting prison,  but  that  the  former  shall  have  power  to 
revive  and  live  again  (hereby  believing  in  the  doctrine 
of  transmigration.)  On  account  of  which  doctrines  they 
are  able  to  persuade  the  body  of  the  people,  and  what- 
soever these  do  about  divine  worship,  prayers,  and  sacri- 
fices, they  perform  according  to  their  direction:  insomuch, 
that  the  cities  give  great  attestation  to  them,  on  account 
of  their  virtuous  conduct,  both  in  the  actions  of  their 
lives,  and  their  discourses."''  Elsewhere  Josephus  far- 
ther says  of  this  sect,  that  "  the  Pharisees  are  those 
who  are  esteemed  most  skilful  in  the  exact  explication 
of  their  laws.  They  ascribe  all  to  fate,  and  to  God ; 
and  yet  allow,  that  to  act  what  is  right,  or  the  contrary, 
is  principally  in  the  power  of  man,  although  fate  does 
co-operate  in  every  action.     They  say  that  all  souls  are 

»  Antiq,  xvi.  11.  ^  Antiq.  xviii.  1, 


616  ANTIQUITIES  OF  THE  JEWS. 

incorruptible  :  but  that  the  souls  of  good  men  only  are 
removed  into  other  bodies,  and  that  the  souls  of  bad 
men  are  subject  to  eternal  punishment."  A  little  after- 
wards he  adds,  that  '^  the  Pharisees  arc  friendly  to  each 
other,  and  are  for  the  exercise  of  concord,  and  a  con- 
cern for  the  public."'  Such  is  the  account  which  Jo- 
sephus  has  given  us  of  the  Pharisees :  and  it  must  be 
more  satisfactory  to  hear  himself,  than  to  endeavour  an 
abridgment. 

In  the  writings  of  the  Jews,  who  lived  in  the  days  of 
our  Saviour,  we  find  them  using  a  distinction,  which 
has  an  evident  reference  to  this  sect  of  the  Pharisees ; 
for  they  divide  their  nation  into  three  classes,  the  righ- 
teous, the  good,  and   the  sinners.     By  the  righteous, 
£3»pn^f  Tsedikhn,  they  understood  those  who  adhered 
strictly  to  the  letter  of  the  law,  doing  what  it  required, 
but  nothing  more.     The  good,  tD^Dn?  Hesrim,  were 
those  who  not  only  attended  to  the  letter  of  the  law,  but 
observed  the  traditions  of  the  elders  :  they  were  liberal 
to  the  poor,  gave  more  than  the  half-shekel  that  was  re- 
quired for  the  temple,  and   contributed  largely  for  the 
priests  and  sacrifices.     As  for  the  third  class,  or  those 
denominated  sinners,  0)^\^^r  Reshoim,  they  were  per- 
sons of  a  wicked  and  profligate  cast,  who  feared  not 
God,  nor  regarded  man ;  who  despised  the  written  law, 
neglected  the  traditions  of  the  elders,  were  regardless  of 
ordinance^,  and  violators  of  moral  and  religious  duties. 
It  is  to  this  distinction  that  St.* Paul  alludes,  in  Rom.  v. 
7.  8.  when,  in  magnifying  the  riches  of  divine  mercy,  he 
says,  '^  Scarcely  for  a  righteous  man  will  one  die,  per- 
adventure  for  a  good  man  some  would  even  dare  to  die  ; 
but  God  commendeth  his  love  towards  us,  in  that  while 
we  were  yet  sinners,  Christ  died  for  us." 

»  War,  ii.  9. 


JEWISH  SECTS,  &C.  617 

As  for  the  third  sect,  or  that  of  the  Essenes,  although 
largely  spoken  of  by  Josephus,  they  are  never  men- 
tioned in  the  Scriptures,  because  they  came  not  from 
their  concealment  to  converse  with  Christ,  being  but 
few  in  number  in  Judea  in  comparison  of  Egypt,  where 
they  chiefly  resided.  The  following  is  an  abstract  of 
what  Josephus  says  concerning  them  :  "  they  consisted 
entirely  of  males,  to  the  number  of  four  thousand,  de- 
nying themselves  marriage,  discouraging  commerce,  and 
employing  themselves  chiefly  in  agriculture.  By  the 
laws  of  their  society,  they  might  reside  where  they 
chose,  but  in  whatever  city  they  dwelt,  they  had  a 
community  of  goods  which  was  entrusted  to  certain  per- 
sons called  stewards,  in  whom  they  had  confidence,  and 
who  employed  it  in  procuring  the  necessary  requisites 
of  food,  raiment,  and  the  entertainment  of  those  stran- 
gers of  their  own  sect,  which  business  occasionally 
brought  among  them.  Their  manner  of  spending  their 
time  was  as  follows ;  their  first  care  w^as  to  offer  up  cer- 
tain prayers  before  sun-rise,  which  they  had  received 
from  their  fathers.  They  were  then  sent  by  the  stewards 
to  exercise  themselves  in  those  arts  in  which  they  were 
skilled,  till  the  fifth  hour,  eleven  o'clock,  at  which  time 
they  met,  bathed  themselves  in  cold  water,  put  on  white 
raiment,  and  entered  the  common  hall,  where  dinner 
was  served  up.  This  consisted  of  bread,  and  a  single 
dish  of  some  kind  of  meat  for  each  individual,  a  priest 
asking  a  blessing,  and  the  deepest  silence  reigning  during 
the  repast.  When  thanks  were  returned,  they  resumed 
their  ordinary  dress,  and  went  about  their  several  em- 
ployments till  the  evening,  when  they  supped  in  a  simi- 
lar manner.  In  all  their  transactions  they  paid  the 
strictest  regard  to  truth ;  were  distinguished  for  their 
fidelity ;  received  from  the  common  stock  what  was 
needful  for  the  purposes  of  charity,  but  might  not  give 

Vol,  L  4  1 


618  ANTIQUITIES  OF  THE  JEWS. 

it  away  to  their  own  kindred,  as  if  it  were  their  own ; 
and  were  unusually  strict  in  their  observance  of  the  sab- 
bath.— Their  doctrinal  tenets  were,  that  fate  governed 
all  things  ;  that  the  soul  was  immortal ;  and  that  there 
were  rewards  and  punishments  beyond  the  grave ;  but 
their  ideas  on  this  last  subject  were  much  corrupted  by 
the  opinions  of  their  heathen  neighbours. — They  had 
two  ways  of  obtaining  proselytes,  the  one  by  procuring 
the  children  of  others,  and  training  them  up  in  their 
principles  and  habits  ;  the  other  by  persons  arrived  at 
manhood,  who  wished  to  become  members :  for  these 
last  a  long  noviciate  was  prescribed.  They  received  a 
small  hatchet,  a  girdle,  and  a  white  garment,  and  were 
bound  to  observe  the  rules  of  the  order  for  a  year,  with- 
out, however,  being  allowed  to  eat  at  the  common  table. 
When  that  was  expired,  their  tempers  were  tried  for 
other  two  years,  at  the  end  of  which,  if  they  were 
counted  worthy,  they  were  allowed  to  take  the  initiatory 
oath,  which  consisted  in  solemnly  engaging  to  exercise 
piety  towards  God,  and  justice  towards  man ;  never  to 
abuse  authority  when  invested  with  it ;  nor  practise 
theft,  nor  violate  truth,  nor  conceal  any  thing  from  their 
sect,  nor  reveal  the  doctrines  of  it  to  others,  even 
though  their  lives  should  be  in  hazard,  nor  alter  the  esta- 
blished dress  of  the  society ;  and  after  they  had  taken 
the  oath,  and  had  partaken  of  the  common  feast,  they 
were  considered  as  invested  with  all  the  privileges  be- 
longing to  the  Essenes.  Those  who  observed  their  en- 
gagements were  highly  respected';  but  those  who  vio- 
lated them  were  tried  by  a  council  composed  of  a  bun-  _ 
dred  men,  and  excommunicated  from  the  society,  after 
which  their  state  was  deplorable.  For,  having  sub- 
sisted at  the  common  table,  they  considered  themselves 
as  precluded  from  receiving  food  from  strangers,  even 
after  they  became  unable  to  earn  a  subsistence ;  so  that 


JEWISH  SECTS,  &C.  619 

they  went  about,  often,  in  the  utmost  distress,  and  when 
at  the  point  of  death,  were  received  into  the  society, 
that  their  souls  might  be  saved  in  the  other  world.''^ 

Some  have  supposed  the  Essenes  to  be  the  descendants 
of  the  Rechabites,  others  the  Samaritan  heretics,  called 
Jessseans,  and  others  have  confounded  them  with  the 
monks  under  the  gospel ;  but  it  is  easy  to  see  that  their 
tenets  were  a  mixture  of  the  doctrines  of  Moses  and  Py- 
thagoras.^ They  were  however,  the  favourites  of  Herod 
the  Great,  who  distinguished  them  above  all  the  other 
sects,  because  one  Menahem  saluted  him,  when  at  school, 
with  ^^Hail,  king  of  the  Jews,""  but  the  Romans  hated 
and  persecuted  them,  at  which  times,  it  is  but  doing  jus- 
tice to  their  characters  to  say,  that  they  acted  with  the 
greatest  magnanimity  and  heroism.** 

On  reviewing  the  three  before-mentioned  sects,  the 
following  reflections  present  themselves :  the  Sadducees 
strained  the  doctrine  of  the  freedom  of  the  will  too  far, 
and  made  man  the  master  of  his  actions  and  his  fate. 
The  Essenes  ascribed  all  to  fate,  and  inclined  to  the 
opinions  of  the  Stoics,  whose  austere  morals  they  copied. 
The  Pharisees  kept  a  medium  between  the  two.  The 
Sadducees  were  pelagians,  the  Essenes  predestinarians, 
and  the  Pharisees  semi-pelagians.  The  Sadducees,  like 
the  Epicureans,  denied  the  immortality  of  the  soul,  and 
had  their  disciples  chiefly  among  the  rich  and  unprin- 

3  Such  is  the  substance  of  what  Josephus  has  given  us  in  his  Antiq,  xiii.  5. 
xyiii.  1.  and  War,  ii.  8.  Philo  has  also  written  of  the  Essenes,  in  his  book  en- 
titled "  Every  good  man  is  free,"  p.  600  ;  and  Pliny  treats  of  them  in  his  Nat. 
Hist.  V.  17.  What  is  said  of  the  Essenes  by  Josephus  has  been  transcribed  by 
Porphyry  in  his  De  Abstin.  iv.  H,  12,  13  ;  and  Eusebius,  out  of  Porphyry,  in 
his  Praeparat.  Evang.  ix.  2.  Eusebius  also  produces  an  elegant  passage  out  of 
Philo's  Apology  for  the  Jews,  not  now  extant,  in  his  Pracparat.  viii.  10,  and 
whatever  we  meet  with  that  is  authentic  in  other  authors  is  derived  from  these 
sources.  ^  Basnage's  Reliq.  of  the  Jews,  ch,  xii.  13. 

'Joseph.  Antiq.  xv.  10.  <*  War,  ii,  8. 


620  ANTIQUITIES  OF  THE  JEWS. 

cipled.  The  Pharisees  had  theirs  chiefly  among  the 
poor,  the  hypocritical,  and  ambitious  of  every  class ;  and 
the  Essenes  found  their  votaries  among  the  romantic, 
the  melancholy,  and  the  dissatisfied.  Every  one  also 
will  observe  a  considerable  resemblance  between  the 
tenets  of  the  Essenes,  and  the  precepts  and  practice  of 
the  first  Christians.  Whilst  the  oriental  scholar,  taking 
a  more  comprehensive  glance,  will  institute  a  compari- 
son between  the  whole  of  the  three  above-mentioned 
sects,  and  the  Sheahs,  Soonees,  and  SoofFees  of  Persia. 
For  the  Sheahs  maintain  the  literal  and  perfect  meaning 
of  the  Koran  ;  the  Soonees  assert  the  necessity  of  a  sup- 
plement to  it  by  the  Sonna,  which  is  a  collection  of  the 
actions  and  sayings  of  the  prophet,  as  gathered  from  the 
mouths  of  his  wives  and  companions,  and  afterwards 
augmented  by  the  commentaries  of  the  Mahomedan  doc- 
tors. Whilst  the  Sooffees  resemble  the  Essenes  in  their 
contemplation  of  the  divine  love,  and  their  four  stages 
to  the  attainment  of  divine  beatitude.* 

As  for  the  fourth  sect,  or  the  Herodians,  their  tenets 
consisted  either  in  the  legality  of  paying  tribute  to  Cse- 
sar,  and  conforming  with  the  heathen  rites,  in  order  to 
ingratiate  themselves  with  Herod,  as  the  friend  of  the 
Romans,  both  of  which  were  detested  by  the  Jews  in 
general,  as  striking  at  the  root  of  their  national  inde- 
pendence, and  the  purity  of  their  worship ;  or  in  the 
opinion  that  Herod  was  the  Messiah,  or  temporal  con- 
queror, who  should  free  the  Jews  from  the  Roman  yoke, 
thereby  flattering  him  at  the  expense  of  truth.  Those 
who  have  supposed  that  it  consisted  in  the  last  of  these 
have  derived  its  origin  from  three  sources,  either,  1st, 
from  Herod  the  Great,  who  died  a  little  before  Christ's 
birth,  and  wished  to  be  accounted  the  Messiah,  but  he 

»  Malcolm's  Hist,  of  Persia,  vol,  ii.  ch.  22, 


JEWISH  SECTS,  &C.  621 

was  hated  by  the  Jews,  and  a  feast  was  appointed  on  the 
7th  of  Chisleii  as  the  anniversary  of  his  death. — Or,  2dly, 
from  Herod,  the  tetrarch  of  Galilee,  who  is  called  the 
fox  by  Christ,''  and  whose  doctrine  whether  of  the  Mes- 
siah, or  of  paying  tribute  to  the  Romans,  is  called  the 
leaven  of  Herod. ^ — Or,  3dly  from  Herod  Agrippa,  who 
killed  James  with  the  sword,  and  was  smitten  by  an  an- 
gel." From  whichever  of  the  three  we  deduce  the  title, 
one  thing  is  certain,  that  the  sect  disappeared  with  the 
splendor  and  prosperity  of  the  Herodian  family. 

Such  were  the  principal  sects  among  the  Jews  in  the 
days  of  our  Saviour ;  but  there  were  lesser  distinctions 
to  which  we  ought  also  to  attend.  Thus  we  read  of  the 
chief  priests — the  scribes — the  elders — the  lawyers — 
and  the  publicans. 

The  chief  priests,  which  are  mentioned  in  Matt.  ii. 
4.  and  ch.  xxvii.  1.  are  evidently  different  from  that  in- 
dividual, who  was  commonly  known  by  the  name  of  high 
priest.  They  have,  therefore,  been  supposed  by  some 
to  mean  the  chief  priest  and  his  sagan,  or  the  present 
and  former  high  priest ;  but  the  most  natural  interpre- 
tation seems  to  be  the  heads  of  the  twenty-four  courses, 
who  were  the  chief  priests  of  these  courses.  They 
formed  one-third  part  of  the  Jewish  sanhedrim,  and 
therefore  are  joined  in  Matt,  xxvii.  1.  and  Mark  xv.  1. 
with  the  scribes  and  the  elders,  who  formed  the  other 
two-thirds. 

The  scribes,  who  are  frequently  mentioned  in  the 
gospels,  were  not  the  secretaries  of  private  individuals, 
as  Baruch  was  of  Jeremiah,*^  and  Seraiah  of  David  ;^ 
but  tlie  public  scribes  of  the  people,  whose  office  was 
two-fold.  1st,  They  copied  the  scriptures  for  those  who 
desired  them,  and  took  care  that  no  errors  crept  into 

*  Luke  xiii.  32.  *>  Mark  viii.  15.  «  Acts  xii.  2.  23. 

'!  Ch,  xxxvi.  4  «  2  Sam.  viii.  17. 


622  ANTIQUITIES  OF  THE  JEWS 

the  text.  The  eight  and  forty  cities,  therefore,  which 
were  given  them  from  among  the  tribes,  were  so  many 
schools  or  universities,  in  which  they  trained  up  the 
young  for  these  purposes  ;  for  it  should  be  recollected 
that  these  scribes  were  either  from  among  the  priests  or 
Levites.  2dly,  They  were  the  public  and  common 
teachers  of  the  people,  expounding  the  meaning  of  the 
sacred  oracles  to  the  people,  and  the  nature  of  those  tra- 
ditions which  were  handed  down  by  the  elders.  They 
had  therefore  two  places  of  instruction,  for  they  were 
often  called  upon  to  interpret  the  section  of  the  law,  or 
the  prophets  in  the  synagogues,  and  they  expounded 
the  traditions  in  the  Bithmedresh,  or  schools  of  divinity 
in  the  neighbourhood  of  the  synagogue.'*  It  was  in  re- 
ference to  this  last  part  of  their  duty,  or  that  of  teaching 
the  people,  that  our  Saviour  said  in  Mark  xii.  35. 
'^  How,  say  the  scribes,  that  Christ  is  the  son  of  David?" 
Instancing  the  scribes  only  (although  the  Pharisees, 
Sadducees,  and  even  all  the  Jewish  nation,  held  the  same 
opinion,)  because  the  scribes  were  the  persons  who  sat 
oftenest  in  Moses'  seat,  and  taught  this  doctrine  to  the 
people.  Ezra  was  a  person  who  fulfilled  both  the  duties 
that  were  required  of  scribes,  for  he  was  a  ready  scribe 
in  the  law  of  Moses,''  and  preached  to  the  people ;  and 
the  scribe  of  which  our  Saviour  speaks,  was  one  who 
was  entrusted  to  the  kingdom  of  heaven,  and  brought 
out  of  his  treasures  things  new  and  old.  It  is  worthy 
of  remark,  however,  that  our  Saviour's  manner  of  teach- 
ing is  said  to  have  been  different  from  theirs.''  For,  in 
the  first  place,  when  they  expounded  scripture,  they 
only  told  what  this  or  the  other  doctor  had  said  on  the 
the  subject;  explained  the  law  by  their  traditions, 
and  when  the  law   and  traditions   were  at  variance, 

^  Lightf.  Harm.  Four  Evang.  part  1.  s.  7.     ''  Ezra  vii.  6.     '  Matt.  vii.  29. 


JEWISH  SECTS,  &c.  623 

they  taught  that  the  traditions  were  to  be  preferred 
to  the  law :  but  Christ  resorted  to  no  such  authori- 
ties, called  no  man  master,  rejected  their  tradi- 
tions, and  restored  the  precepts  to  their  primitive 
purity.  In  the  second  place,  their  teaching  in  their 
Bithmedresh,  or  schools  of  divinity,  was  commonly 
about  external,  carnal,  and  trivial  rites ;  but  his  was 
about  regeneration,  repentance,  faith,  love,  charity, 
self-denial,  and  the  other  weighty  matters  of  the  law  and 
of  the  gospel.  3dly,  Their  teaching  was  often  so  va- 
rious, and  even  so  contradictory,  that  the  people  were 
at  a  loss  what  to  follow ;  but  his  had  a  clearness  and 
consistency  that  carried  conviction  along  with  it.  4thly, 
They  were  only  servants,  and  with  all  their  desire  to  do 
good,  could  not  command  success  :  Christ  was  a  lord  in 
his  own  house,  and  taught  savingly  so  as  to  profit.  It 
was  already  noticed  that  the  scribes  composed  a  third 
part  of  the  Jewish  sanhedrim. 

As  for  the  elders,  they  were  diiferent  from  the  scribes, 
for  they  were  lay-men,  deeply  versant  in  the  laws  and 
usages  of  their  country,  whose  judgment  had  great 
weight.  They  were  commonly  also  chief  men  in  the 
tribes,  and  composed  the  remaining  third  part  of  the 
sanhedrim. 

The  Lawyers  are  commonly  classed  in  the  gospels 
with  the  Pharisees  and  Scribes,  and  derived  their  name 
from  their  having  devoted  themselves  to  the  study  of 
the  law,  and  teaching  it  to  the  people  ;  but  burdened 
with  the  load  of  their  numberless  traditions.  Hence 
are  they  severely  reproved  by  our  Lord  in  Luke  ii, 
45,  52. 

As  for  the  publicans,  although  they  were  rather  a 
civil  than  religious  class  of  men,  yet  they  deserve  to  be 
noticed.  Their  office  was  to  collect  the  tribute  which 
the  Romans  imposed  upon  Judea,  after  it  became  a  Ro- 


624  ANTIQUITIES  OF  THE  JEWS. 

man  province,  but  it  was  an  unpleasant  task  for  the  fol- 
lowing reasons :  in  the  1st  place,  the  Jews  disliked  to 
be  accounted  subject  to  the  Romans,  and,  therefore, 
those  who  collected  the  tax  (let  them  do  it  as  impartially 
as  they  might,)  were  considered  as  enemies  to  the  inde- 
pendence and  honour  of  the  nation  ;  and,  2dly,  as  the 
Roman  revenues  were  often  farmed  to  the  highest  bid- 
der, this  gave  room  for  extortion  and  injustice,  which, 
though  bad  in  a  foreigner,  was  accounted  doubly  crimi- 
nal in  a  descendant  of  Abraham. 

SECT.  V. 

Jewish  Proselytes. 

1st.  slaves  embracing'  Judaism  without  obtaining  their  liberty.  2nd.  Proselytes 
of  the  gate :  the  seven  precepts  of  Noah ;  their  confoi-raity  to  the  apostolic 
rescript  in  Acts  xv.  20, 29.  3d.  Proselytes  of  righteousness  ;  their  privileges ; 
how  initiated ;  their  instruction,  circumcision,  and  baptism.  Children  of 
these  proselytes  entitled  to  their  privileges.  Proselytes  of  righteousness  on 
their  admission  offered  a  sacrifice,  and  changed  their  name.  The  Jews  divide 
lhe  history  of  Froselytism  into  six  periods ;  these  mentioned. 

Although  the  Jewish  religion  was  peculiarly  adapted 
to  the  Jewish  nation,  yet  it  was  not  confined  to  it,  for 
leave  was  given  them  to  make  proselytes,  and  certain 
privileges  were  granted  to  those  who  became  such. — Of 
the  Jewish  proselytes  there  were  three  classes ;  1st, 
Those  slaves  who  embraced  Judaism  without  receiving 
their  freedom  ;  2dly,  The  proselytes  of  the  gate  ;  and, 
3dly,  The  proselytes  of  righteousness. 

As  for  the  slaves,  who  embraced  Judaism  without  re- 
ceiving their  liberty,  they  were  persons  who  were  na- 
tives of  other  countries^  but  came  into  the  families  of  the 
Jews  either  by  conquest,  or  purchase,  or  gift.  These 
quitted  their  heathen  practices,  and  conformed  to  the 
religion  of  their  masters,  sometimes  from  necessity,  and 
sometimes  from  choice.     Of  this  kind  was  Eliezer,  of 


JEWISH  PROSELYTES.  625 

Damascus,  the  steward  of  Abraham's  house,*  and  to  this 
does  God  compare  Israel,  when  he  says  in  Jer.  ii.  14. 
"is  he  a  home-born  slave,  why  is  he  spoiled ?'' 

The  proselytes  of  the  gate  were  persons  who,  without 
undergoing  circumcision,  or  observing  the  Mosaic  ri- 
tual, engaged  to  worship  the  true  God,  and  observe  the 
seven  precepts  which  were  said  to  have  been  imposed 
on  the  children  of  Noah.     The  following  is  a  list  of 
these  precepts  :   1st.   Of  foreign  worship,  (n^lt  illOi^ 
7)^,  ol  obide  zere)  in  which  was  forbidden  the  worship 
of  idols  and  false  gods.     2d.  Of  blessing  the  name  of 
Godf  (CDSJ^n  n^H  7l?,i  ol  berece  eshera)  under  which 
were  comprehended  the   opposite  sins  of  blasphemy, 
swearing,  and  perjury.     3d.   Of  the  effusions  of  blood, 
(C3D"T  rs^y^W  7i^j  ol  shepicuth  demim)  or  the  prohibi- 
tion of  murder.     4th.  Of  chastity,  (jllH^  ^iSjl  S^,  ol 
gelui  oriuth)  de  revelatione  pudendorum,  Deut.  xxii.  15. 
17.  under  which  were  forbidden  fornication,  adultery, 
incest,  and  unnatural  copulations.    5th.  Of  theft,  (StJUl 
7^,  ol  egezel)  under  which  was  comprehended  every 
species  of  dishonesty.     6th.   Of  courts  of  judicature, 
{\'y*^T\  7^  ol  edinin)  prescribing  the  nature  and  form  of 
civil  government,  and  the  administration  of  justice.  7th. 
Of  the  members  of  living  creatures,  [T^T]  V!2  l^K  S^? 
ol  aber  men  ethi)  de  membro  e  vivo,  in  which  was  for- 
bidden eating  flesh  with  the  blood,  or  things  strangled. 
Such  are  the  celebrated  commandments  of  Noah,  which 
the  Jews  so  often  mention,  (although  their  authenticity 
has  been  called  in  question)  and  which,  according  to 
them,  composed  a  summary  of  religious  duty  to  all  man- 
kind, before  the  giving  of  the  law  from  Mount  Sinai. 
But  be  they  true  or  false,  they  laid  the  foundation  of 
that  distinction  of  proselytes  of  which  we  are  speaking  ; 


»  Gen,  XV.  2.  3. 

Vol.  h  4  K 


626  ANTIQUITIES  OF  THE  JEWS. 

since  the  proselytes  of  the  gate  came  bound  to  observe 
them,  whether  they  resided  in  the  land  of  Judea  or  in 
heathen  lands.  Naaman  the  Syrian,  and  Cornelius  the 
centurion,  are  thought  to  have  belonged  to  this  class, 
and  in  reviewing  the  seven  precepts  of  the  Noachida, 
one  is  struck  with  their  conformity  with  that  singular 
letter  which  the  church  at  Jerusalem  issued  in  Acts  xv. 
when  the  question  before  them  was,  whether  an  obser- 
vance of  the  Mosaic  law  was  essential  to  the  salvation  of 
those  who  had  become  Christians  ?  Or,  in  other  words, 
whether  Christianity  of  itself  could  not  save  its  adherents 
without  the  aid  of  Judaism  ?  The  question  was  proposed 
to  them  by  two  classes  of  persons,  viz.  those  who  from 
heathens  had  become  Christians,  and  those  who  had  pre- 
viously been  proselytes  of  the  gate  ?  And  the  answer 
was  such  as  to  satisfy  the  doubts  of  both  these  classes. 
With  respect  to  the  first,  or  those  who  from  heathens 
became  Christians,  the  meaning  of  the  apostolic  rescript 
evidently  is,  ^'  We  see  no  occasion  for  your  being  cir- 
cumcised. It  is  not  indispensable  to  salvation ;  only  as 
you  have  disclaimed  idolatry,  you  must  henceforth  ab- 
stain from  meats  oifered  to  idols :  to  prevent  giving  of- 
fence to  the  Jews,  you  must  keep  from  blood,  and  from 
things  strangled ;  and  to  keep  you  from  oiFending  God, 
and  returning  to  your  former  state,  you  must  be  on  your 
guard  against  fornication  and  all  impurity,  as  hateful  to 
a  pure  and  holy  God,  and  but  too  much  practised  within 
the  precincts  of  the  heathen  temples."  Thus  was  it  both 
a  quieting  of  their  fears  on  an  important  point ;  a  solemn 
warning  against  those  vices,  to  which,  from  their  con- 
nexion with  their  heathen  neighbours,  they  were  daily 
exposed ;  and  an  excellent  lesson  of  self-denial  in  matters 
indifferent  to  conciliate  the  minds  of  the  Jews  to  the 
gospel.  But  if  this  was  the  meaning  of  the  apostolic  letter, 
as  addressed  to  those  who  from  being  Heathens  had  be- 


JEWISH  PROSELYTES.  627 

cdme  Christians;  it  was  equally  satisfactory  to  those  who 
had  been  proselytes  of  the  gate  before  they  became 
Christians,  for  it  relieved  them  from  the  fear  of  the 
Jewish  yoke,  and  evidently  contained  the  precepts  of 
the  Noachidae ;  or,  if  any  of  them  were  omitted,  it  was 
because  they  were  judged  by  the  Apostles  to  be  unne- 
cessary. Thus,  the  words  in  the  letter  which  enjoined 
them  to  "  abstain  from  meats  offered  to  idols,"  compre- 
hend the  1st  and  2nd  of  Noah's  commandments :  for  he 
who  takes  his  share  in  the  sacrifices  of  idols  is  guilty 
both  of  idolatry  and  profanation  of  the  name  of  God. 
The  second  prohibition,  viz.  that  "  of  blood,"  relates  to 
the  third  commandment  of  Noah,  which  forbids  the  effu- 
sion of  blood  or  of  murder :  for  it  appears  to  me  that 
these  words  ought  to  be  interpreted  thus,  and  not  in  the 
sense  they  are  commonly  taken  of  refraining  from  blood ; 
because  the  eating  of  blood  is  evidently  forbidden  in  the 
following  words,  which  prohibit  the  use  of  things  stran- 
gled ;  and  it  is  not  very  probable  that  in  so  short  a  de- 
cree as  this,  the  same  thing  would  be  expressed  in  two 
different  clauses. — With  respect  to  abstaining  from 
^^  things  strangled,"  this  is  exactly  the  seventh  com- 
mandment of  Noah,  which  regards  the  members  of  liv- 
ing creatures,  signifying  that  no  flesh  of  any  living  crea- 
ture should  be  eaten ;  for  a  creature  strangled  with  the 
blood  in  it,  was  reputed  among  the  Jews  to  retain  its  life, 
because  the  blood  is  expressly  said  by  God  himself  to  be 
the  life.  The  last  thing  in  the  decree  is  the  "  abstaining 
from  fornication,"  and  it  corresponds  with  the  fourth 
commandment  of  Noah  against  illegal  cohabitations.  So 
that  there  are  only  two  of  the  commandments  of  Noah 
wanting  in  the  decree  of  the  apostles;  viz.  the  fifth 
against  theft,  and  the  sixth  concerning  right  judgment 
by  the  courts  of  judicature ;  but  these  might  have  been 
thought  unnecessary,  because  the  one  was  punished  by 


628  ANTIQUITIES  OF  THE  JEWS. 

existing  laws ;  and  the  other  was  both  the  professed  aim 
and  great  end  of  every  existing  government.^  From 
this  review,  then,  of  the  decree,  its  intention,  with  re- 
spect to  the  proselytes  of  the  gate  is  obvious.  It  was 
certifying,  that,  as  the  converts  from  heathenism  to 
Christianity  were  not  obliged  to  keep  the  law  of  Moses, 
neither  were  they.  Only  as  they  had  bound  themselves, 
on  becoming  proselytes  of  the  gate,  to  keep  the  seven 
commandments  of  Noah,  they  should  continue  to  observe 
them.^ 

As  for  the  Proselytes  of  righteous7iess,  they  were 
more  highly  favoured  than  the  proselytes  of  the  gate, 
for  they  might  trade  with  Jews,  marry  with  Jews,  enter 
within  the  sacred  fence  of  the  temple,  and  partake  of 
the  annual  feasts."  There  were  several  things,  however, 
which  they  were  bound  to  submit  to  before  they  were 
entitled  to  these  privileges.  In  the  first  place,  when 
they  expressed  their  wish  to  become  proselytes  of  righ- 
teousness, they  were  examined  strictly  by  the  wise  men, 
as  to  their  motives ;  whether  they  were  actuated  by  the 
love  of  gain,  or  fear,  or  affection  for  some  woman  of 
Israel,  or  a  regard  for  the  law  ?  And  if  the  wise  men 
were  satisfied  as  to  these  points,  they  then  instructed 
them  in  the  leading  principles  of  Judaism,  mtending  to 
dwell  upon  them  more  fully  in  the  course  of  their  novi- 
ciate.^ When  these  outlines  were  understood,  the  next 
step  was  circumcision,  which  was  done  in  due  form  :  or 
if  the  person  had  been  circumcised,  as  was  the  case 
among  the  Egyptians  and  Ishmaelites,  they  took  a  few 
drops  of  blood,  which  they  called  the  blood  of  the  cove- 
nant, before  three  witnesses,  who  prayed  thus  :  "  O  God, 
grant  that  we  may  find  in  the  law,  good  works,  and  thy 

'  Sliickhouse,  Hist,  of  the  Bible  on  Genesis,  ch.  ix. 

t  See  further,  in  Prid.  Conn.  A.A..C.  129.  "^  Prid.  Conn.  A.A.C.  4i'8. 

«■  Lightf.  Heb,  and  Talm.  Exer.  on  Matt,  iii,  6. 


JEWISH  PROSELYTES.  629 

protection,  as  thou  hast  introduced  this  man  into  thy 
covenant."*  Circumcision  in  infants  is  easy  and  soon 
healed,  and  some  have  thought,  that  in  adults,  it  was 
worst  the  third  day,  founding  their  opinion  on  Gen. 
xxxiv.  25  ;  but  Sir  John  Chardin  says,  that  he  had 
heard  from  divers  renegadoes  in  the  East,  who  had  been 
circumcised,  some  at  thirty,  and  some  at  forty  years  of 
age,  that  the  circumcision  had  occasioned  them  a  great 
deal  of  pain,  and  that  they  were  obliged  to  keep  their 
bed  at  least  twenty  or  twenty-two  days ;  during  which 
time,  they  could  not  walk  without  feeling  very  severe 
pain :  but  that  they  applied  nothing  to  the  wound  to 
make  it  cicatrize,  except  burnt  paper.''  While  the 
wound  was  healing,  they  continued  to  instruct  the  prose- 
lytes more  fully  in  the  nature  of  the  law,  and  when  com- 
pletely healed,  they  then  submitted  to  the  rite  of  bap- 
tism. This,  however,  could  neither  be  done  on  the 
Sabbath,  nor  on  a  holiday,  nor  in  the  night :  and  three 
scholars  were  required  to  be  present  to  instruct  them  in 
the  nature  of  baptism,  and  to  see  that  it  was  legally  per- 
formed :  for  their  traditions  required  that  they  should 
be  dipped  completely  either  in  a  confluence  of  waters, 
or  in  a  vessel  that  was  a  cubit  square  and  three  cubits 
deep,  which  would  hold  what  was  equal  to  forty  seahs." 
After  the  rite,  the  scholars,  as  witnesses,  gave  the  prose- 
lytes a  certificate,  which,  when  presented  to  any  syna- 
gogue, constituted  them  church -members  while  they 
resided  within  the  bounds.^  And  if  the  head  of  a  family 
was,  in  this  way,  baptized,  the  infants  and  slaves  were 
baptized  at  the  same  time,  without  asking  their  consent : 
the  former,  because  they  could  not  give  it,  and  the  lat- 

^  Basnage,  Relig.  of  Jews,  Book  x.  cli.  vi.  7. 

•>  Clarke's  Harmer,  ch.  xi.  ob.  92.     See  also  Capt.  Light's  Travels,  p.  46, 

"=  Lightf.  Heb.  and  Talm.  Exer.  on  Matt.  iii.  6. 

^  Basnage,  Relig.  of  Jews,  Book  v.  Cii.  vi.  7. 


630  ANTIQUITIES  OF  THE  JEWS. 

ter,  as  being  his  property,  and  having  no  rights  of  their 
own  :  but  sons  come  of  age  were  not  baptized  unless 
they  wished  it.  Hence  no  mention  of  children  or  slaves 
in  the  baptisms  of  the  first  Christians.  It  was  a  matter  of 
course  in  the  baptism  of  houses.*  The  next  thing  the 
proselytes  did,  was  their  attending  the  temple  and  of- 
fering a  sacrifice  to  Jehovah,  through  the  medium  of 
the  priesthood,  for  their  admission  among  the  number  of 
his  chosen  people  :  but  that  is  now  discontinued  as  im- 
practicable, since  the  destruction  of  Jerusalem.  We 
must  add,  that  the  persons  initiated  changed  their  names, 
renounced  their  heathen  kindred,  family  and  wealth, 
and  received  as  it  were  new  souls.**  Accordingly,  Taci- 
tus reproaches  them  with  "  despising  the  gods,  and  for- 
saking their  country,  children,  and  kindred,  whom  they 
looked  upon  with  indignation." 

So  much  then  with  respect  to  the  male  proselytes  of 
righteousness.  The  females  were  received  by  baptism 
and  sacrifice,  but  now  only  by  baptism  and  instruction. ** 
In  perusing  the  Jewish  writings,  we  find  them  distin- 
guishing proselytism  under  six  periods.  The  first  was 
when  the  Jews  came  out  of  Egypt ;  when  Jethro  was 
admitted  to  Jewish  privileges,  and  a  letter  added  to  his 
name,  like  Abraham ;  for  he  was  formerly,  according 
to  them,  Jether-reuel,  or  Raguel ;  and  when  others  of 
the  neighbouring  nations,  struck  with  the  wonders  of 
Jehovah,  became  proselytes.  The  second  period  was  in 
the  reigns  of  David  and  Solomon,  when  proselytes  were 
forbidden,  lest  they  might  have  become  so  from  interested 
motives,  on  account  of  the  flourishing  state  of  the  Jewish 
nation.     And  hence  the  reason  why  there  was  no  court 

»  Lightf.  Heb.  and  Talmud.  Exercit.  on  Matt.  iii.  6. 
''  Basnage,  Book  v.  ch.  vi.  7. 

«  See  some  sensible  observations  on  proselytism,  in  Fleury's  Manners  of  the 
Ancient  Israelites,  Part  iv,  ch.  1. 


JEWISH  PROSELYTES.  631 

of  the  Gentiles  in  the  first  temple.  The  third  period 
was  between  the  captivity  and  the  coming  of  Christ, 
when  they  were  admitted  to  offices,  and  confounded  by 
degrees  with  the  original  stock  by  their  intermarriages. 
The  fourth  period  was  at  the  beginning  of  Christianity, 
when  each  sect,  in  place  of  uniting  in  the  general  cause, 
compassed  sea  and  land  to  make  proselytes  to  itself. 
The  fifth  period  was  after  the  destruction  of  Jerusalem, 
when  the  ruin  of  their  temple,  and  subsequent  misfor- 
tunes, prevented  many  from  joining  themselves  to  them. 
And  the  sixth  is  when  the  Messias  shall  appear  to  re- 
store the  glory  to  Israel,  and  when  multitudes  from  hea- 
then lands  shall  rejoice  in  their  connexion  with  the 
favoured  race.  How  painful  the  thought,  that  they 
seek  in  futurity  for  that  Messiah,  who  is  come  already 
to  purchase  the  salvation  of  an  elect  world ! 


EN*D  OF  VOL.  I. 


■4 


3V 


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